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UNCHES*' 

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ECPTEp  BY 

TUftT  L  E, 

AMD              \ 

RABILITY.      ; 

1 

f  T  R  E  A  L. 

i^"^ 


fls* 


j^i  tilt  ©ifwlngtra/  ^ 


PRINCETON,  N.  J. 


'Ar/. 


\ 


Division 
Section . 


Rare.  V^ookz^ 

sec 
1 1 7^ 


The  Late  AssociATiaN  for  Defence 

r  art  her  Encouraged : 

O    R, 

Defensive  War  Defended; 

AND  .'|# 

Its  Consistency  with  True  CHRI-  ^ 
STIANITY    Reprefented. 

REPLY 

T  O     S  O  M  E 

EXCEPTIONS   aaainft   WAR,  in  a  late 
COMPOSURE,    intituled, 

^b^  Do^irine  of  Chriftianity^    as  held  by  the  Peopli 
called  Qu A KEKs,    vindicated. 


BycGlLBERT  T.ENNENT,    A.  M; 

judges  vi.  1  <i  I  6.  3-4.  And  the  Lord  lonhed  vfon  hhn^  and f aid ^ 
Go  in  this  thy  Might,  and  thou  palt  fanje  Ijrael  from  the^ 
Hand  of  the  Midianites  :  Hwue  not  I  fent  the  ?  Surely  I 
twill  be  t'Jtth  thee,  avd  thou  Jhalt  fruit e  the  Midianites  as  one 
,Man.  y  he  Spirit  of  the  Lord  came  upon  Gideon,  and  he  blenxt 
a  ^IruTT.petf   '^nd  Abier,er  'vjas  gathe  ed  a^ter  him. 

rfjilm  cxiix.  5,  6.  Let:  the  Saints  be  joyful  in  Ghry  :  Let  the 
high  Pra'fes  of  God  be  in  their  Mouth,  and  a  tnvo^edged 
S'vjord  in  their  Hand. 

Malthew  xxiv.'  43.  But  knonu  this,  that  if  the  GoodMah  of  thf 
Huufe  had  kno^wnf  in  'what  /  atch  the  flh.ef  •v:ould  come,  re 
nxauld  ha've  'watched j  and  <would  not  hwve  fuffered  his  Houff 
to  he  broken  up. 


■  P  H  I  LA  D  E  L  P  H  I  .t: 

IYtt;;Ld'and  Sold  by  B.  Franklin  and  D.  Hall. 
Mdccxlvhi.     Pnca  2S.   6d» 

T 11 


CORRIGENDA. 

Page  11.  Line  l.  del^"  the.  p.  14.  J,  ig.  for  Scriptures  read  Scripture,  p.  li, 
1.  33.  for  ermnon  read  ietmon.  p.  78.  1.  36.  f-'or  defcenderet  re.id  defeende" 
rat.  p.  79  I.  29.  for  utappy  read  unhappy,  p.  93.  I.  20.  fur  i  ^5/'':  xvi'i. 
a.  resd  I  J  In  \.%.  p,  93.  i.  31.  for  MiUu  read  Mtlev.  p.  108.  .  4.  :i»r 
given  xci.^  gi'i^en  up,  p.  121.  1.  22.  for  i,eit  read  S>eSl.  p.  J23  1.  35.  for 
dolet  in  a  few  Copies  read  docet.  p.  115.  1.  20.  iox  fran^  tei<^  fram.  p  122. 
I.  27.  for  uti^ne'm  a  f.>w  Coaies  re<id  «/  'g^e-  p.  M  i.  1.  ^5.  f'^'  Laureti- 
fius  read  Laurentinus,  p.  163.  1.  3 1,  dele  f.  p.  168,  1,  2,  for  deferendum 
te^d  dejerendum. 


<\ 


1-      ^ 


[     iii     3 


The  Epistle  Dedicatory. 

To  the  Gentlemen  of  the  Association. 

Honoured  Gentlemen,   and  dear    rethren, 

^""  BEG  Le.ive  to  o|Fcr  the  following  Reply  to  you  in  par- 
ticular, and  humbly  ..flc  your  kind  Jicceptanc,  of  it  :  I  may 
truly  f  y,  that  Uit  beirg  engi.g'o  in  si  Contio'verfy  ot  tiiis 
Kind,  is  one  of  the  niott  UiitA}  eced  Eients  re  mt  that 
ever  I  met  with  :  '1  is  not  long  fince  that  i  h«d  alniOft 
come  to  a  full  Refolutiov^  never  more  co  offer  z.iiy  Prodpciioj:  of 
mine  to  pub  lick  Vie%v  i  being  lomewhtt  feniible  of  mx}  JJ^^jitnefs 
for  1  hmgr  of  thjt  Nnfure,  and  iikewiie  ciefirous  of  Peace  ! 

hut  the  All-governirig  Vro^vidence  oi  God,  fontetimcs  brings 
about  liiings  i'l  a  Way  we  know  not,  by  a  furpnzmg  Train  of 
Incidi-nts  ! 

My  appearing  in  Publick,  by  the  firft  Difconrfe  upon  Defen- 
Jtve  iVar^  v»'hicn  fojrne  of  )0u  were  plervfed  to- honour  by  your 
Pre  fence,  was  npt  of  my  own  Motion  or  Seeking,  but  what  a 
littie  before  I  had  almoft  determined  againft  ;  having  an  Aver- 
fioii  to  Controt'erJ),  'a  hich  I  knew  not  but  it  miight  occafion  : 
In  the  mean  Time,  you  are  ienfibie  Sirs,  that  in'tne  aforefaid 
Difcourfe,  I  enaeavour'd  carefully  to  ^z^/^r^againil  giving  Gzz^/ir 
oi  Offence  to  Y>^rticaliir  Per/ons  or  Socieies,  tiiat  were  of  dif- 
ferent Sentiments  ;  and  only  offered  fome  of  the  P.eajons  ofmy 
Qpinion,  together  witli  3n  /Injk'.et  to  (om.c  Gbjeftions. 

That  Dijcourle,  Gentlemen,  you  were  pleas'a  (lome  of  you) 
to  encour-ige  the  Publication  oi  \  which,  as  it  was  an  Eindenc} 
of  your  Regard  to  the  Dejign  of  the  Peiformance  in  general,  fo 
pf  your  Kindnefs  and  Indulgence  to  me  in  Particular  \  for  which 
I  acknowledge  my  Obligation  I 

The  aforelaid  Sermon,  as  you  all  know,  has  been  fmce  oppo- 
fed  from  the  Prefs,  and  that  under  the  Umbrage  of  vindicating 
the  Dodrine  of  a  particular  Society ^  which  I  had  not  attacked  ; 
this  Compofure  I  have  carefully  examined,  and  deliberately  con- 
fidered,  and  not  being  thereby  convinced  of  any  Mi/iake  in  my 
Sermon  ;  I  think  it  my  Duty  (tho'  I  am  not  comparatively 
far  negotio  equal  to  the  Province)  to  defend  it  ;  and  the  rather 
at  this  Time,  becaufe  I  do  not  only  look  upon  Defenfinje  War 
to  be  an  important  Truth,  as  it  refpedls  Society  in  general,  but 
a  very  I'e^fonable  7'rw/i',  confidering  our  pen lous  Circum fiances 
in  Particular  i  and  becaule  in  this  Debate^  I  am  upon  the 
D^efenji've,  and  therefore  do  but  aft  agreeable  to  t}ie  Pojition. 
advanced  in  the  Ssrmon^ 

I  caflnot! 


1  cannot  fay  that  I  have  manag'd  it  as  the  Moment  of  the 
^ubjeSl  deferves,  and  its  NeceJJity  requires  ;  but  I  c  .n  {y^  that 
I  have  attempted  it,  ana  this  is  my  Comfort,  \^\x^.  (In  magnis 
^voluijje  fat  ef )  in  great  and  aroaous  Matters,  an  honeit  Ejfay 
is  acceptable  to  a  gracious  God,  thro'  Jefus  Chriji,  and  will  not 
be  dif-  greeable  to  mgenaoas  and  unbyi  {fed  Minds. 

Ana  perhaps  this  numbie  Effay,  tids  fm.dl  specimen  of  my 
good  Wijhes  for  the  Defence  of  labouring  Truth,  and  an  endan- 
ger'd  City  and  .'.olony,  may  incite  fome  abler  Pen  to  pOcsr  more 
Light  upon  the  Point  in  Contronjerfy,  whicn  would  doubtle.s  be 
of  fingul.ir  Ser^oice. 

But  tho'  I  may  fafely  fiy  that  my  Heart  Is  engaged  in  the 
Suhjecl  of  the  following  Pages,  with  Dofign  to  promote  tne 
Safety  of  thi>  (but  latel) )  defencelefs  Pro'vince,  yet  I  blels  God 
i  bear  a  frienaiy  Difpofetion  towards  thofe  who  have  k  different 
VienM  of  the  Point  in  Debate  ;  and  have  a  cha  itable  Opinion  of 
the  good  Intention,  at  lead  of  divers  of"  tnem,  notwithitaud* 
ing. 

And  this,  my  dear  Brethren  !  I  would  humbly  advife  you  all 

to  exercife  ;    Charity  thinks  no  Evil,    but  hopeth  all  Things. 

Altho'  the  Point  appears  clear  to  us,  yet  confidering  the  great 
and  fecret  Influence  of  Education,  upon  the  mod  of  Manl  ind^ 
and  the  Number  oi  Scripture  Pafages,  which  leem  to  have  a 
Sound  contrary  to  War,  in  Gofpel  Times  ;  it  is  not  to  be  won- 
dered at,  that  fome  ferious  and  well-difposM  Minds,  zxt  fcru- 
pulous  of  it,  or  a<verfe  to  it  ;  and  furely  it  is  cruel  to  perjecuie 
them,  for  what  they  cannot  help,  yea,  for  that  which  doubt- 
lefs  they  have  a  good  Defign  in  ! 

But  if  there  be  any,  who  are  in  their  Confciences  convinced  of 
the  La'jofulnefs  of  Defenfive  14' ar^  yet  dare  not  appear  for  it,  for 
Fe  r  of  the  Difpleafure  of  Men,  certainly  it  is  no  good  Sign  ei- 
ther of  their  Piety  or  Courags. 

I  would  humbly  alk  of  Readers  in  general,  of  every  Deno- 
mination, who  Ihill  be  pleafed  to  look  into  the  following  Per- 
formance, this  Ad  of  Juftice  to  me,  and  Fa'vour  to  themlelves, 
namely.  That  they  would  examine  impartially,  and  ^eigh, 
without  the  Byas  of  PrepoJleJJton2LT\6.  Prejudice,  what  I  have  of- 
fered in  the  Scales  of  Scripture  and  Reafon  ;  for  feeing  Truth 
will  not  bend  to  our  irregular  Pafftons,  it  is  beft  by  calm  and 
candid  Enquiries,  to  labour  to  find  it  out  amidft  the  Maz.es  and 
Colourings  of  Error  and  Miftake  ;  and  having  found  it,  would 
we  ad  up  to  the  CharaSler  of  Men  and  Chriftians,  we  fhould 
J)rofefs  it  boldly,  and  conform  to  it  inviolably  in  our  Condudfc 
at  all  Adventures !     I  am. 

Honoured  Gentlemen,  and  dear  Brethren^ 

Tour  offeSiiQnate  Well'wijher,  and  unnjjorthy  Servant , 

CII.BERT   TENNENT. 


[  I  ] 


Defenlive  War  Defended,  ^c. 


The    INTRODUCTION. 

PREVIOUS   to  my  Entrance  upon  the 
Vindication  itfelf,  I  would  obfervc,  that  I 
have  credible  Information,  that  that  Perfot^ 
mance  is  highly  recommended  by  many  ;  and 
has  had,  a  few  Days  after  the  firft,  a  fecond  Edition^ 
The  Gentleman  who  is  the  Author  thereof-,  is  wel- 
come to  examine  my  Sermon  with  the  fevereft  Scrutiny; 
If  I  am  mi  (taken  in  any  Particular  in  it,    I  am 
willing  to  receive  better  Light  and  Information  from 
any  garter ^  *  and  to  alter  my  Opinion  upon  Con« 
vi^lion  by  Scripture  and  Reafon  ;  for  it  i?  Truth 
and  the  publick  Safety,  and  not  Vi^ory^  I  feek. 
And  doubtlefs,  the  aforefiid  Gentleman  has  a  Right 
to  exprefs  his  Sentiments  as  well  as  any  others  :  Nor 
can  I  think  that  Truth  v  ill  lofe  Ground  by  proper 
Enquiries  •,   we  are  all  Men^  and  therefore  fallibk 
Creatures^  liable  to  manifold  Miftakesf . 

In  the  mean  Tim  :  I  can't  but  admire  at  the  Title 

,|.     of  his  Perforr/iancel  He  is  pleas' d  to  call  it,  A  Vin^ 

!      dication  of  the  Doctrine  of  Chriflianityy   as  held  by 

the  People  called  Ql  akers  ;  which  feems  to  infinu- 

ate,  that  I  had  attack' d  that  Society  in  particular  in 

my  Sermon,  which  I  have  not  done,  nor  any  other.' 

B  I 

*  Fas  efi,  et  ah  hojie  itocerL        f  Hmtf  funt^  et  humanum^ 
nil  a  me  aiimum  ^uto^_ 


c  2  i 

f  had  no  Party-View  in  that  Bifcourfe :  No!  my 
Deftgn  was,  and  ilill  is  Catholick  \  namely,  to  pro- 
mote, according  to  my  Capacity,  *  the  common 
Safety  of  all  the  Societies  in  the  Colony  •,  and  there- 
fore 1  will  not  intermeddle  with  Party-Dlfputes  in 
the  Courfe  of  this  Debate,  any  farther  than  I  judge 
neceiTary  to  open  the  Caufe  in  Coittroverfy^  whatever 
Provocation  ha^-^  been  given  thereto  notwithfland- 
ing  :  No!  1  i :  iolve  to  keep  to  the  generous  Plan 
upon  which  I  have  embark' d,  and  to  contend  by 
Reafon  and  Argument^  for  the  Prote5iion  of  our 
Author^  and  the  Society  to  which  he  belongs,  as  well 
as  others,  how  difpleas'd  foever  perhaps  he  is,  or 
may  be,  v/ith  my  Concern  and  Endeavours  that  Way  1 

Surely  this  Gentleman  mud  needs  know,  that  there 
are  divt-rs  Perfons  in  this  Colony^  and  that  of  vari- 
ous Denominations^  befides  the  ^akers^  who  are  a- 
gainft  Defenftvt  tVar^  as  well  as  many  of  them  ?  Why 
therefore  fhould  he  apply  the  Sermon  to  them  parti- 
cularly, more  than  to  others  of  the  fame  Way  of 
thinking  in  that  Point  ? 

When  I  think  it  my  T)uty  to  attack  any  Society 
in  particular  about  their  Principles^  I  will  endeavour 
to  defend  m.y  Charge  as  well  as  1  can  \  but  till  then, 
I  defire  to  be  excus'd. 

As  to  this  Gentleman'* ?,  Intention  in  the  Perfor- 
mance atorefaid,  I  charitably  hope  it  is  as  he  expref- 
fes  it  in  his  Preface.  Goc!  forbid  that  I  fhould  con- 
demn the  States  and  Defi^ns  of  thofe  that  differ  from 
me  in  the  Point  under  Debate  ;  fuch  as  are  truly  Re- 
ligious^ may,  I  believe,  OiStr'm  Principles  that  more 
deeply  affc6t  the  Do  brines  of  Chrijlimity^  and  yet 
be  fincere ! 

Plowtrver,  I  confefs,  that  the  'Time  he  chufes  for 
his  publick  Animadverftons  upon  a  Catholick  Sermon^ 
calculated  to  promote  the  publick  Safety^  is  fo  peril- 

GUSj 
*  Pro  viriSuSt 


(-3   3 

(Dus,  and  the  Manner  of  his  Management^  in  fomc 
Initances,  fo  extraordinary  (as  1  fhall  afterwards  en- 
deavour to  evince)  that  it  is  fomewhat  difficult  to 
reconcile  thefe  Things  to  his  good  Intentions! 

One  wou'd  think  that  if  he  didn't  believe  it  to  be 
his  Duty  to  do  any  Thing  of  an  encouragiiig  Ten- 
dency towards  the  noble  Defign  of  the  A  S  S  O  C I- 
ATION  himfeif,  he  might  at  leaft  fuffer  others 
unoppos'd,  to  ufe  Means  for  the  Protection  of  him 
and  the  Society  to  which  he  b  longs,  among  others  ; 
and  for  a  ioDgvT  Time- at  leaft,  agreeable  to  the  Ro- 
man Proverb  -f  have  fufpended  his  eritering  into  an 
cffenfi-ve  IVar — Yet  ftill  I  hope  the  beft  of  him,  and 
afcnbe  his  oddg^^ianagement  rather  to  the  Difficulty 
of  fupporting  his  Caufe^  and  the  Warmth  of  his  Z^<^/ 
for  it,  than  to  any  bad  Dejiga  I 

My  Purpofe  at  prefent  is  to  enquire  into  the  Me- 
rits of^the  Caufe  in  Controverfy,  and  to  reflect  no 
more  upon  cur  Author^  Management  of  it  (an4 
that  with  Relu^ance  and  Repret)  than  Juftice  to  the 
aforefaid  important  Caufe  necelfarily  requires. 

Perfonal  Refle6lions  are  certainly  of  little  Mo- 
jnent  in  Controverfy  :  'I'ruth  fhould  be  received  for 
its  own  fake,  with  Candour  and  Readinefs,  by 
whomfoever  it  is  propofed,  let  their  Denomination 
and  CharaEier  be  what  it  will,  feeing  the  Qualities 
of  the  i'erfon  fpeakmg  or  writing,  cannot  enter  in- 
to the  Nature  of  the  "Truths  they  communicate,  or 
in  theJeaft  alter  them. 

The  Method  I  propofe  for  my  Reply ^  is  juft  to 
examine  the  Force  of  the  Ohjeciions  offered  agaipft 
the  Arguments  of  my  Sermon. 

Our  Author  begins  his  Animadverfions^  by  obfer-? 
ving  that  the  Dehverance  to  which  my  Text  refers, 
was  miraculous — wrought  without  any  hum^n  Con^ 
trivance  or  Force, 

B    2  .  4np 

■^  Feftina  knU  \  haften  flowly, 


[4] 

^Anf,  Who  has  faid  any  Thing  to  the  Contrary  ? 
It  was  not  from  any  Suppofition  of  Ifrael's  fighting, 
at  that  Time  (tho'  they  were  prepared  for  it,  and 
under  Arms)  that  I  drew  any  Inference  in  Favour  of 
my  Sentiment  ;  but  from  the  Fighting  o^  IfraeFs 
GOD,  and  the jufl:  Tit^e  afcrib'd  to  him  on  that 
Occafion,  T'be  Lord  is  a  Man  of  War. 

Our  Author  again  obferves  very  juftly,  that  the 
Command  to  Ifrael^  when  clofely  purfued  by  their 
Enemies,  was.  Fear  ye  not^  ftavd  ftill^  and  jee  the 
Salvation  of  God^  the  Lord  fo  all  fight  for  you  :  But 
wasn't  there  good  Reafon  for  their  Standing  Hill, 
when  God  proirjfed  to  fight  for  them  in  a  miracu- 
lous Manner  ?  Mr.  Poole  obferves,  that  the  Com- 
mand of  (landing  ftill,  denotes  the  calm  Pofture  of 
their  Minds ^  and  not  of  their  Bodies  §  :  But  if  any 
incline  to  extend  the  Senfe  further,  even  to  the  Bo- 
dy, I  fhall  not  contend  ;  no,  tho'  they  themfelves 
jliould  conform  thereto  in  their  own  Practice,  pro- 
vided they  can  get  a  Promife  from  God,  that  he 
will  fight  miraculoudy  for  them. 

But  by  the  by,  I  confefs  I  am  furpriz'd  !  that  a- 
ny  of  the  Children  of  Men,  fliould  be  fo  bold,  as  to 
reprefent  that  to  be  Evil  in  itfelf,  and  abfolutely  for- 
bid by  the  Do5irines  of  Chrifi^  which  they  may  eafi- 
ly  perceive  God  himfelf  has  done,  ne  LordfJoall 
fight  for  you ^  Exod.xw,  13.  as  if  it  was  v/icked  and 
contrary  to  the  Gofpel  to  be  like  God  •,  O  ftrange 
unaccountable  Notion ! '  I  forbear  to  give  it  the 
Name,  which,  in  my  Opinion,  it  really  deferves  ! 

But  our  Author  proceeds  to  fay,  '  Tho'  fome 
^  Wars  were  commanded  of  God,    under  that  DiA 

*  pcnfation,     and  therefore  thcfe  Appellations,  A 

*  Man  of  War ^  the  Lord  ofHofts^  &c.  were  then  fuitr 

*  able  and  proper,  yet  I  cannot,    faith  he,  perceive 

*  that  they  difcover  any  Approbation  of  Wcr^    he- 

^  Vid.  Pook's  Annotat.  in  Loc 


[53 

*  gun  and  carried  on  at  the  mere  IVill  and  Pleafure 

*  of  Men^    I  rather  take  them  to  denote  the  Great- 

*  nefs  of  his  Power  and  Superiority^    and  therefore 

*  the  Juftnefs  and  Propriety  of  an  entire  Bependance 

*  upon  God.'  And  then  the  Cafe  of  Gideon  is  intro- 
duced, who  at  the  Command  of  God,  reduced  his 
Army  from  32,000  to  300,  and  put  the^nighty 
Heft  of  the  Midianites  to  Flight  ;  '  Here  (fays  our 
'   Author)  tho' the  Cfe  of  outward  Means  was  per- 

*  mitted,    a   ftrong  and   entire   Dependance   upon 

*  God  was  required,  even  in  that  Day  :     Can  fuch 

*  a  Deoendance  be  lefs  necefiary  in  a  Day  of  Gofpel 
'  Light  ?' 

Here  obferve,  that  our  Author  acknowledges ex- 
prefiy,    in  the  above  Paragraph,  tliefe  three  Things, 

liz. 

1.  That  fome  Wars  were  commanded  by  God, 
under  the  JewijJo  Oifpenfation. 

2.  That  the  aforefaid  Appellations  of  Man  of 
War^  ^c,  were  fuitable  and  proper  then. 

3.  That  tho'  the  Ufe  of  outward  Means  was  per- 
mitted, a  ftrong  and  entire  Qependance  upon  God 
was  required  even  in  that  Day. 

Upon  the  aforefaid  Conceflions,  I  would  propoi^ 
the  following  Queries,  viz. 

^icry  I ,  Can  it  be  reafonably  fuppofed  that  the 
Almighty  can  command  at  any  Time  what  is  contrar 
ry  to  his  Nature  or  Approbation  ?' 

^liery  2.  Is  the  iUmighty  God  changed  now  in 
his  Nature  and  Properties.,  from  what  he  was  under 
the  Jewijh  Difpenfation  ?  Doesn't  the  Scripture  de- 
clare. That  He  is  far  from  the  Shadow  of  Change  ? 
Now  if  the  Almighty  does  not,  cannot  change,  in 
the  aforefaid  Refpedts,  then  I  query, 

3.  How  comes  our  Author,  Page  3,  4.  after  he 
had  mentioned  my  Endeavour  to  prove  from  my 
Text,  and  fome  other  Appellations  given  to  the  Al-  ^ 

mighty 


[6] 

mighty  in  the  Old  Teflament,  r/z,  ne  Lord  of 
Hojh,  The  God  of  the  Annies  of  IfraeU  (f^c  to 
prove  from  thence  that  War  was  agreeable  to  him, 
to  infert  under  the  Margin  this  Text,  Lam.  iii.  33. 
The  Lord  doth  not  G]fi5l  'vcillingly^  nor  grieve  the 
Children  of  Men  -,  if  it  be  not  to  prove  a  Change  in 
God's'Kature,  is  it  not  impertinent  to  the  Point  un- 
der Debate  ?  And  if  it  be,  how  ihocking  is  the  Doc- 
trine our  Author  advances  ?  For  if  God  changes  in 
his  Nature^  he  muft  grow  better  or  worfe  •,  if  better, 
he  was  imperic6l  before  the  Change  *,  it  worfe,  he 
is  imperfect  after  i: ;  and  confequently  either  Way 
he  cannot  be  God  ! 

Query  4.  How  comes  our  Author  to  pafs  by  in 
entire  Silence  the  Argument  I  advanced  in  the  Ser- 
mon he  oppofes,  to  prove  tha"  War  is  approved  of 
by  the  Almighty,   which  is  this   (Page  6)    '   And 

*  can  we  think  Sirs,    that  the  Almighty  would  ac- 

*  cept  of  a  Name  contrary  to  his  Nature,    or  fuffer 

*  himfelf  to  be  called  by  any  Thing  he  diOikes  or 

*  detefts  ?'  If  our  Author  thinks  that  Befn/ive 
War  is  contrary  to  the  Divine  Nature,  why  didn't 
he  anfwer  that  Quefbon  in  the  Negative,  and  fpeak 
Qut  fairly  ? 

^iery  5.  Why  does  our  Author  in  the  aforefaid 
Paragraph  change  the  State  of  the  Queftion,  and 
fpeak  of  a  War  begun  and  purfued  at  the  meer  Plea- 
fure  and  Will  cf  Men  ?  Have  I  not  in  ftating  the 
Queflion  under  Debate,  expreQy  oppofed  fuch  a 
^vicked  cffenfive  War^  in  thefe  W^ords  •,  (Page  6,  7) 
'  That  Kind  of  War  is  not  approved   of  by  God, 

*  which  is  commenced  merely  to  gratify  the  Amhi- 

*  tion  and  Az-arice  of  Princes— Such  Wars  are  un- 

*  doubtedly  unlawful  -,  and  likewife  all  fuch  as  arc 
^  begun  without  a  View  to  Jujlice  and  Peace^  and 

*  carried  on  without  Ccmfaffon  and  Humanity.^  Is 
this  candid  Management  \  But  I  proceed  : 

^ery 


[   7  ] 

^lery  6.  Why  does  our  Author^  in  the  aforefaid 
Paragraph,  in  order  to  remove  the  Force  of  my 
Argument  from  the  aforefaid  Appellation  (mention'd 
to  prove  God's  Approbation  of  War)  infinuate  fome 
Contrariety  between  God's  Approbation  of  War^  and 
his  Greatnefs^  Power ^  Superiority^  Sufficiency^  and  our 
Dependance  on  him  :  If  fuch  a  Contrariety  be  not  in- 
finuated,  how  is  his  Glols  fupported  ?  And  if  it  be, 
how  can  it  be  prov'd  contrary  to  tl>c  cxprefs  Com- 
mand of  the  Ahnighty  for  War  at  that  Time?  Isn't 
it.cafy  to  conceive  a  fweet  Harmony  m  thefe  Things  ? 
namely,  God's  being  entitled  a  Man  of  War  \  his 
commanding  Defenfive  War  ;  his  approving  what  he 
commands  ;  his  prefiding  over  all  Wars^  by  his 
Power  and  Providence,  and  therefore  a  NecelTity  of 
our  entire  and  continual  Dependance  upon  him,  in  the 
Ufe  of  Means  for  Siiccefs, 

§uery  7.  What  does  our  Author  bring  the  In- 
flance  of  Gideon  for  ?  Is  it  to  prove  what  no  Body 
denies,  namely,  the  Almighty  Power  of  God  \  the 
NecefTity  of  entire  Bependance  on  God,  in  the  Ufe 
of  Means  ;  if  {o,'  it  is  impertinent  to  the  Point  in 
Debate,  and  unkind  Dealing ;  for  it  infinuates,  that 
fuch  as  are  now  for  Defenfive  War,  queflion  the  Pow- 
er of  God,  and  oppolc  an  entire  Dependance  upon 
his  Providence.  This  Infinuation  he  farther  manifefts 
in  the  Clofe  of  the  aforefaid  Paragraph,  in  thefe 
Words,  '  Can  fuch  a  Dependance  be  lefs  neceffary 
*  in  a  Day  of  Gofpel-Light  ?' 

Now  that  fuch  an  Infinuation  is  unreafonable,  ap- 
pears from  liis  own  ConcefTion  beforementioned, 
whyeby  he  acknowledges  a  Permiffton  of  the  out- 
ward Means  (viz,  of  War)  and  yet  that  a  flrong  and 
entire  Dependance  upon  God  was  at  the  fame  Time 
requir'd.  Well,  if  both  thefe  Things  were  requir'd 
and  confiftent  then,  why  not  now  ? 

Farther : 


[  8   ] 

Farther  :  That  the  aforefaid  Infiniiation  is  unjuft, 
appears  from  the  following  Paragraph  of  the  Sermon 
which  he  oppofes.  Page  39  ;  '  But,  Sirs^  allow  me  to 
'  obf^rve,  .that  tho'  outward  Means  are  necefiary 

*  and  excellent  in  their  Place,  yet  they  are  not  like 
'  to  be  crown' d  with  Succefs,  except  we  look  abo\^e 

*  them  to  Grd  for  Dire 51  ion  and  Afftftance  ;    except 

*  vft  repe'fit  of  our  Sins^  and  reform  our  Lives  /' 
But  if  our  Author  brings  the   Inftance  of  Gideon 

to  prove  that  the  Mean  ot  PFar  is  not  at  Times  ne- 
ceiTi^ry  or  requir'd  by  the  Almighty^  he  contradids 
what  he  acknowledges,  and  oppofes  the  Inftance  he 
produces  :  For  tho'  Gideon^  by  God's  Command, 
reduc'd  his  Army  to  a  fmall  Number,  yet  he  didn't 
reduce  the  Number  to  nothing ;  and  with  that  fmall 
Number  that  remain'd,  he  usM  diverfe  Stratagems 
to  obtain  ViBtory  •,  he  divided  it  into  three  Battalions 
to  make  the  greater  Appeirnnce  ;  made  his  Defcent 
in  the  Nighty  when  he  was  leail  expe<5ted,  in  order 
to  put  the  Enemy  into  Conilernation !  And  like  wife 
he  labour'd  to  alarm  their  Fear^  by  the  founding  of 
^rumpets^  the  Clafhing  of  Pitchers^  the  Blazing  of 
^orches^  and  by  the  Shouts  of  his  Soldiers,  every 
one  crying  aloud ^  'The  S'tvord  of  the  Lord^  and  of 
Gideon -[. 

^my  8.  Why  does  our  Author,  in  the  Inilance 
of  Gideon^  at  firft  fpeak  of  God's  commanding  and 
direding  him,  and  his  obeying  ;  and  yet  a  Line  or 
two  afterwards,  when  he  comes  to  make  mention  of 
the  Ufe  of  outward  Means,  Why  does  he  change 
the  Form  of  Expreffion  into  the  foft  Word  permit- 
ted ?  '  Tho'  the  Ufe  of  outward  Means  was  permit- 
ted.'*    Had  he  no  Defign  in  this  ? 

But  I  muft  hailen  to  the  next  Paragraph,  which 
fpeaks  of  God's  prohibiting  David's  building  the 
'Temple,     For  Anfwer  to  this  Objedion  I  refer  the 

Reader 


[9] 

keader  to  two  Sermons  upon  Exodus  xv.  3,  ridw  irl 
Mr.  Bradford's  Prefs,  and  fhall  only  add  a  little  by 
Way  of  Reply y  to  two  Particulars  in  the  latter  .'art 
of  the  aforefaid  Paragraph^  (V.  P.  5O  where  ouf 
Author, 

I  ft  Enquires  j  in  the  following  Words  ♦  ^  If  ^ 
^  CeiTation  from  War  was  neceflary  for  the  building 
^  that  outward  Temple,  How  much  more  fo  is  it^ 

*  for  the  Gathering  of  all  N  ations  to  be  Members  of 

*  the  Church  of  Chrift? 

Anfwer.  A  Freedom  from  the  Difturbanc^es  and 
Injuries  confequent  upon  bffenftve  M^ar-^  is,  no  doubt^ 
^  valuable  Priviledge  in  many  Uefpe6ls  ;  and  vvha€ 
therefore  we  fhould  not  bnly  defire  after,  but  lab.  ur* 
for,  by  oppofing  with  ail  our  JViight,  und^^r  God,  the 
cruel  Caiife  of  thofe  Miferm  (viz  cffevjive  ffar.) 
I  therefore  conliTiend  our  Author's  Z-rl^  in  taking 
Pains  to  Write  againft  that  ^reat  hiifimty  (tfio'  I  cou'd 
Wifh  he  had  done  it  with  more  Diilinctnel^^  and  tht^ri 
the  Trouble  of  a  Reply  vvoii'd  have  bem  preventf^d.) 
I  fliould  be  glad  to  near  of  the  Increafii  of  bis  Ijeal 
aforefaid,  that  fo,  if  NecefTtY  requir'dj  he  might 
with  as  gre..t  Readinefs  and  r,  rdor  ufe  h\s  Sword ^  as 
he  has  his  Quill  againft  it,  in  order  to  its  utcer  ^-x-^ 
tirpation^  ai;d  the  procuring  of  that  glorioiis  andde* 
lightful  iSiefting  of  Peace  ! 

2 .  Our  Atithor  towards  the  clofe  of  the  afor(ifaid 
Paragraph  fpeaks  thus  :  *  Tho'  the  Almijj;hty  is  fti^ 

*  led  by  Mofes^  A  Mom  of  War^  he  is  called  by  tha 

*  Apoftle  Faul^  2  Cdr.  xiii.  1 1 .  ^he  God  of  Lovi 
"'  and  Peace,  And  the  Apoftle  John  faith,  God  is 
^  Love^  and  he  that  dwelleth  in  Love^  dwelleth  in 
"  God^  dnd  God  in  him,  i  Jobniv.  16.'  Here  I 
would  beg  leave  to  propole  a  few  Queries,  vi:^. 

^ery   i.   Was  not  God  reprefented   as  full  of 

Mercy  under  the  Jevdifh  Difpmfation  ?    See  E'xod. 

:sxxiv.  65  7,  And  the  Lord  pajfed  hy  before  him^  md 

C  prQclaim^di 


[   lo  i 

proclaim^ dy  'The  Lord,  the  Lord  God,  merciful  and 
grac.ous,  lorig-Juffering,  and  abundant  in  Goodnefs  and 
Truth,  keeping  Mercy  for  Thoiifands,  forgiving  Ini- 
quity, and  Tranjgreffton,  and  Sin,  Jer.  xxxi.  20. 
is  Efhraim  my  dear  Son  ?  Is  he  a  pleafant  Child? 
For  fmce  I  [-pake  againd  him,  I  do  earnefily  remember 
iimfiill',  therefore  my  Bowels  are  troubled  for  him  ^ 
I  will  furely  have  Mercy  upon  him,  faith  the  Lord. 
Hof.  xi.  8.  How  f}^ all  I  give  thee  up,  Ephraim?  How 
Jhall  I  deliver  thee,  Ifrael  ?  How  fhall  I  make  thee 
as  Admah?  How  fhall  J  fet  thee  as  Zeboim  ?  Mine 
Heart  is  turned  within  me  \  my  Repentings  are  kind- 
led together, 

Shiery  2.  Is  not  Justice  the  Foundation  of  De- 
fensive War  ?  And  isn't  God  invariably  juft,  as 
well  as  merciful,  in  his  Nature  ?  Is  not  Jufiice  one 
of  his  effential  Attributes  ?  And  if  fo,  will  it  not 
follow,  that  he  is,  and  always  will  be  inclined  to  ap- 
prove of  Befenfive  War,  when  there  is  a  Neceflity 
ef  it,^  fo  long  as  he  retains  the  fame  Nature  ? 

^ery  3.  Is  there  not  s  perfect  and  perpe^  ual /:/^r- 
mony  betv/een  the  Mercy  and  Jufiice  of  God  ?  What 
is  his  Mercy  or  Love,  but  a  Property  of  his  Nature^ 
inclining  him  to  vouchfafe  Kindneffes  upon  his  peni- 
tent and  believing  Creatures  ?  And  what  is  his  Ju- 
fiice,  but  a  Property  of  his  Nature,  difpofing  him 
to  render  to  impenitent  and  unbelieving  Tranfgref- 
fors,  the  Punidiment  due  for  their  Offences  *? 

Now,  tho'  there  be  a  Difference  in  the  Obje^fs  up- 
on which  thofe  divine  Perfe^ions  terminate  in  their 
outward  A6ts  ;  yet  there  is  none  in  the  Principle  of 
them  •,  no  !  it  is  the  fame  divine  Nature,  producing 
wifely  and  voluntarily  various  Effects  upon  different 
Obje5ls,  fuitable  to  the  different  Occafions  that  pre- 
fent  themfeives,    and  in  fuch  a  Way  as  ferves  to  an- 

fwer 

*  The  general  Idea  of  Juftice,  EJi  fuum  cui^ue  trihuere. 
To  give  every  one  liis  Due. 


[  "  ] 

fwer  the  End  of  God's  Government  over  the  intelli- 
gent Beings.     Or, 

^iery  4.  Has  the  great  God^  I  would  fpeak  it 
with  awful  Reverence,  loft  one  of  his  Attributes^ 
viz.  his  Juftice^  fince  the  Gofpel  Difpenfation  (ftri6t- 
iy  fo  called)  cominenced .?  Or  have  we  a  Goo  diffe- 
rent in  Nature  from  the  God  of  the  Jewijh  Church? 
If  not,  then  one  of  two  Things  in  my  Apprehenfion 
will  neceffarily  follow,  viz . 

1 .  That  what  was  morale  or,  in  other  Words,  a- 
greeablein  irfelf  to  the  divine  Nature  then,  is  fo  now  ; 
and  confequently  Befenjive  War  is  lawful.  -^  Or, 

2.  That  we  have  no  God  at  all,  feeing  he  has  loft 
one  of  his  Attributes^  he  is  imperft  61,  and  of  Con- 
fcquence  no  God ;  for  the  Idea  of  a  God  neceffarily 
includes  abfolute  Perfection  ;  and  therefore  upon  this 
Hypothefis^  there  is  now  no  Religion  at  all,  no  fu- 
ture State  of  Rewards  and  Punifiiments,  they  are  all 
but  a  mere  Chimera,  a  vain  Phantom  ;  the  former 
has  no  Object ^  and  the  latter  no  Foundation  of  Cer- 
tainty; It  is,  I  confefs,  a  fhocking,  but,  in  my  O- 
pinion,  a  iuft  and  unavoidable  Confequence  !  '^-^ 

Now,  feeing  that  from  l^ruth  nothing  but  Truth 
will  fiow+,  it  is  therefore  evident,  that  the  Princi- 
ple from  v/hich  thofe  Abfurdities  do  naturally  and 
freely  proceed,  mufb  needs  be  falfe,  viz.  The  De- 
nial of  the  Lawfulnefs  of  Defenfive  War.  ^ 

The  next  Particular  that  our  Author  animadverts 
upon,  is  the  follov;ing  Paffage  of  my  Sermon.,  Page 
8.  '  Surely  if  P^rote^ion  from  Injuries,  Peace  amonr^ 
'  Neighbours,  and  the  Adminiftration  of  Jufttce^ 
^  be  defirable  and  valuable  Benefits,  which  all  Man- 
'  kind  muft  with  one  Voice  acknowledge  ;    then  of 

*  Confequence  that  which  at  Times  is  the  only  Mea?% 

*  left  to  procure  them,   muft  be  lawful,    necefiary 

*  and  valuable  alfo.' 

C  z  Oar 

t  Jt  is  a  Maxim  in  Philofophy^  ^od  ex  'veris  nil  nift  'vetuv.  ^ 


[  12] 

Our  Author  obferves  upon  the  aforefaid  Words  as 
Follows,  in  his  V.   page  6.     '  The  only  Mean  here 

*  is  HW^  and  whether  the  Expreffion  lliits  with  the 
^  Belief  of  an  over-ruling,  oniniprefent  Providence ^ 

*  wicnout  whofe  Permifiion  no  Evil  can  happen, 

*  and  who  alone  h'^th  the  Controul  of  every  Thing, 
,*  I  woqld  have  a  little  to  be  tihoqght  upon.N— 

To  which  I  anf ver,  that  tiie  Senle  our  Author 
puts  upon  my  Vyords  (The  only  Mean)  is  forced, 
as  may  appear  fro  in  the  very  Paragraph  of  the  Ser- 
mon that  im?TiedicLtely  precedes  what  he  has  cited, 
(except  onej  in  which  I  fpeak  thus  :     '  IVar  is  no 

*  doubt  lawful,  and  confequently  approved  by  God, 

*  when  undertaken  by  the  MagiJiraU  for  the  Pu« 
^  nilhment  of  fome  great  Injury  or  Wrong,  which 
^  much  aftedls  the  Credit  and  Interefi  of  a  Nation 

*  or  People,  after  all  fofter  Means  f^ii  of  Succefs  ;* 
i.  e.  All  human  outward  Meuns  ;  this  Senfe  the  Se-= 
ries  of  the  Serrnon  naturally  leads  to.  Now,  there 
being  a  Connexion  between  this  and  the  other  Para- 
graph, the  ^tv.k  of  the  Words  (Only  Mean)  muft 
be  the  fame,  vi^r.  The  only  human  or  outward 
Mean  ;  it  was  about  fuch,  and  fuch  only,  that  I 
was  reafcning,  and  therefore  it  was  a  Force  upon  the 
Words  to  put  that  Senfe  upon  them,  which  our  Au- 
thor has  done.  This  will  appear  more  plainly  from 
y/hat  I  have  faid  in  the  Improvement  oi  the  .^ub? 
jecl  {"^.^  p.  39)  where  it  was  proper  that  I  fliould 
ipeak  of  spiritual  Means  ;  the  WoVds  are  thefe ; 

'  But  ."its  allow  me  to  qbferve,  that  tho*  out- 
^  '^ard  Means   are   necclTary  and  excellent  in  their 

*  Place,  yet  they  are  not  like  to  be  crowned  with 
•^  Succefs.,  except  we  look  above  them  to  God  for 
'^  Diredion  and  AfTiftance  ;  except  we  repent  of  our 
^  Sins,  and  reform  our  Tives.^  Here  I  plainly  dir 
Itinguifh  between  outward  and  fpiritual  Means,  af^ 
fen  a  Neceility  of,  ^nd  ye^  m.  Infuffiqency  in  both, 


[  13  ] 

without  the  Concurrence  of  Providence,  to  anfwer 
the  End  defigii'd. 

Yet  our  Author  is  pleafcd  to  put  a  hard  Senfe 
upon  the  Words  aforelVid,  and  thence  takes  Occa-!- 
fion  to  queftion  my  Belief  of  an  overruling,  omni- 
prefent  Providence,  and  fo  gravely  fets  about  the 
Proof  of  it  for  my  Convidion  f .  O  unaccounta- 
ble !  Tiiis  is  the  firft  time  in  my  Life  that  I  have? 
been  charged  with  Atheijm  ;  f qr  he  that  denies  ^ 
Proyidence,  of  Cpnfequence  denies  a  God  !  He 
leaves  out  one  Half  of  the  Paragraph,  and  cads 
Duft  upon  me,  in  the  Room  of  an  Anfwer  to  the 
other.  N  ow,  v^hether  fuch  a  Method  of  managing 
Controverfy  be  a  Sign  of  a  good  Caufe^  or  of  can- 
did"' Cqnduk^  I  leave  to  the  Reader  to  determine^ 
and  proceed  to  confider, 

1  he  next  Cbje^^ljon,  which  is  Find.  p.  8.  Here 
our  Authqr  cit^s  Mr.  P  cols' %  Annotations  on  Sam, 
XXX.  7.  and  labours  to  make  that  learned  and  confi- 
dent Man's  Writings  ferve  a  Purpofe  contrary  to 
his  profefTed  Sentiments,  but  in  vain  :  All  that  can 
be  reafonably  inferred  from  Mr.  Pookas  Glofs  is  this, 
That  it  was  their  Duty  under  that  Difpenfation  to^ 
confult  the  Urim  and  Thummim  upon  the  High- 
prieft's  Bfeaftplate^  for  im.mediate  Information  and 
I)ire6lion  in  lome  difficult  Cafes. 

Uppn  the  aforefsid  Inftance  our  Author  fpeaks 
^hus,  ^.8.    *  If  then  it  had  been  an  Error,  not  tQ 

*  have  enquired  of  God,    in  fo  pinching  a  Cafe  as 

*  this,  the  Confequcnce  fairly  deducible  is.  That 
'    fhould  we  be  in  the  like  Circumilances,    we  muft 

*  make  the  like  Enquiry,  and  receive  the  divine  Per- 
^  mhiion  and  Command,  otherwife  David's  Exam- 
^  pie  will  not  be  wholly  followed.* 

I  anfwer.  That  if  we  were  under  the  fame  Z)/A 
fenfation  with  Bavid^    $he  Confequence  would  be 

juft 

^  Qaiumniare  fortiter^    ^  aH^md  adbtrskit. 


[  14  ] 

juffc  and  faiv  that  in  the  fame  Circumftances  wc 
fhoiild  make  th?  like  Enquiry  •,  but  otherwife  the 
Coniequence  is  not  fair  ;  from  different  Premifesthe 
fame  Conclufion  cannot  flow,  and  fo  the  Cafe  is 
here. 

In  this  Difpenfation  we  have  no  tem_poral  High- ' 
frieft^  with  the  Unm  and  'Thiimmim  upon  his  Breaft- 
flate^  from  whom  we  may  expe^l  immediate  and  o- 
racular  Anfwers  about  Things  to  come  •,  and  there- 
fore it  is  not  poffible  for  us,  in  this  State  of  Things, 
wholly  to  follow  David's  Example. 

Nor  have  we  any  NcCcffity  for,  or  Promife  of 
immediate  objedive  Revelation.,  in  place  of  the 
Jewijh  Vrim^  in  the  ordinary  Times  of  the  Gofpel, 
from  Chrift  our  High-frieft.,  in  any  Matters  wnat- 
foever,  whether  temporal  or  fpiritual,  by  Vifioas^ 
Voices.^  &"C.  feeing  the  Prophecy  is  feakd^  thi  Ci- 
non  of  Scriptures  is  complcated,  and  able  to  make  I  he 
Man  of  God  perfect ^  and  thoroughly  jurnzjhcd  to  eve- 
ry good  V/ork. 

It  is  enough,  that  we  have  in  place  of  the  Vrim  a 
greater  Meafure  of  the  Influences  of  the  holy  Spirit 
than  the  pious  Jews  ordinarily  enjoyed,  enlightenii^ig 
our  P'riinds  in  the  Ufe  of  appointed  Means,  to  the 
right  underftanding  of  the  Meaning  of  the  holy 
Scriptures,  and  enabling  us  to  believe  their  divine 
Authority  ;  and  fo  imprelTing  the  Truths  contained 
in  them  upon  our  Hearts.,  as  to  transform  them  in- 
to the  divine  Im^ge^  and  reform  our  Practice,  a- 
greeable  to  the  divine  Law :  This  I  call  fuhje^live 
Revelation.,  which  is  neceffary  to  Salvation. 

It  is  true,  the  Apoflles  were  immediately  infpired, 
or  had  an  ohje^ivCy  infallible  Revelation  of  new 
7'ruths^  in  the  fame  extraordinary  Manner  which  the 
Prophets  of  old  had  -,  and  it  was  necelfary  it  fhould 
be  fo  in  the  Beginning  of  the  Chriftian  Infiitution^ 
feeing  they  were  to  commit  to  Writing  a  Rule  to  di- 


[    ^5    1 

reS:  the  Faitb  and  Pra^ice  of  the  Church  in  all  fuc^^ 
ceecling  Ages,  which  they  could  not  do  infallibly 
without  immediate  Revehticn  ;  and  of  this  extraor- 
dinary Endowment  they  could  give  certain  rational 
Evidences,  by  working  real  Miracles  ;  without 
which,  we  have  no  Realon  to  believe  the  Claims  of 
any  thereto. 

But  in  the  ordinary  Times  of  the  Gofpel,  after 
the  Do5frines  of  Religion  were  fufEciently  confirm- 
ed by  miraculous  Works,  and  the  Rule  cA Faith  and 
Prahice  fully  committed  to  Writing,  there  is  no 
Need  of  extr;K)rdinary  Injpiration,  or  miraculous 
Works  •,  the  holy  Scriptures^  the  fandifying  Influ- 
ences of  the  blefTed  Spirit^  the  Difpenfations  of  di- 
vine Providence^  together  with  the  fober  Ufe  of  our 
own  Reafon^  are  lufficient  to  diredt  us  in  every  Du- 
ty we  owe  to  God  and  Man, 

Moreover  it  may  be  obferved,  that  David  did 
not  in  the  aforefaid  Inftance,  confult  the  Ephod^ 
whether  it  was  lawful  to  go  to  War  in  general,  but 
whether  it  was  expedient  for  him  to  purfue  the 
Amalekites  at  that  Time  in  particular,  and  what 
would  be  the  Iffue  of  it,  i  Sam.  xxx.  8.  And  Da- 
vid enquired  at  the  Lord^  Shall  I  purfue  after  this 
^roop^  fhall  I  overtake  them  ?  and  he  anfwered  him^ 
purfue.,  for  thou  fJj alt  overtake  them.,  and  without 
fail  recover  all  \  agreeable  hereto  is  the  Inftance  of 
Keilah.,  i  Sam.  xxiii.  9.— 13.  where  David  only 
confults  the  Ephod  concerning  Events,  and  receives 
Anfwers  accordingly. 

Now  feeing  the  Government  of  our  Nation  is  no 
theocracy  (nor  the  Government  of  any  other)  as  the 
Jewifh  certainly  was  ;  if  the  Condudiors  of  the 
State^  muft  enter  upon  no  Bufinefs  of  great  Difficul- 
ty and  Moment,  till  they  get  an  immediate  Anfwer 
concerning  the  Event.,  as  the  Jews  did  from  the 
Uriniy  our  national  Affairs  wou'd  foon  be  embarraf- 

fed 


t  i6  3 

^cd  in  a  Maze  of  inextricable  Difficulty,  and  brought 
to  Defolation  and  Ruin  ! 

Upon  the  Suppofition  that  fome  did  by  immedi- 
ate Infpiration^  really  obtain  a  certain  Knowledge 
of  fome  future  Events^  and  of  the  Expediency  of 
Performing  this  or  that  Duty  at  fuch  a  Time  ;  yet  if 
they  cou'dn't  prove  the  Reality  of  it  to  others,  by 
miraculous  Works,  their  bare  Declaration  cou'd 
give  no  reafonable  Satisfadtion  to  6thers  that  wanted 
fuch  a  Revelation,  and  fo  mufl:  needs  fail  of  anfwer- 
ing  the  Neceffities  of  the  Publick. 

Nor  do  we  find  that  the  Jews  always  confulted 
the  Urimy  refpeding  every  of  their  Battles  •,  and 
we  know  not  that  Abraham  had  any  to  confult  a- 
bout  his  famous  Fight  with  Chederlacmer — Yet  he 
was  at  no  Lofs  about  his  Duty,  in  that  Affair,  but 
diredlly  obey'd  the  Call  of  Providence. 

Our  Author  filently  pafTes  over  what  I  have  faid 
in  the  9  p.  of  the  Ser.  relpeding  the  prudential  Care 
that  People  take,  in  lecuring  of  their  temporal 
Goods  ;  and  the  Advice  of  King  Afa  to  fortify 
their  Cities,  ^c.  as  well  as  the  Inference  drawn  from 
it,  of  preferring  our  Lives,  which  are  a  more  valu- 
able Depofitum  (S,  p.  10)  and  proceeds  to  confute 
my  Argument  from  the  Light  of  Nature^  which  he 
has  tho't  prop' r  not  to  mention,  and  only  finds 
Fault  with  my  faying,  tluc  it  was  from.  God  •,  and 
then  labours  to  remove  the  Force  of  the  Argument, 
by  a  Diitindion. 

Now  in  order  to  have  a  jull  View  of  this  Matter, 
it  will  be  necelTary  to  cite  my  Argument  and  his  An- 
fwer,  and  then  prcpofe  a  f.-w  Queries. 

The  Argument  in  the  Sermnon,  is  as  follows  (p, 
to)  'It  is  true,  Man  was  originally  created  for  the 
^  maintaining  of  Peace  with  his  Fellows,  and  to  this 

*  all  the  Laws  of  Nature,  refpeding  others,  have  a 

*  primary  Regard  >  yet  when  milder  Mealures  can- 

.     not 


[  17  ] 

not  fcrecn  us  from  intollerable  Injuries,  the  Light 
of  Nature  dire6ls  to  fly  toForce  as  the  lafl  Reme- 
dy, the  lafl  Refource  \  for  the  Obligation  to  the 
Offices  of  Peace  is  mutual,  and  binds  all  alike. 
Nature  hath  given  no  Man  a  Priviledge  of  break- 
ing her  Laws  at  Pleafure  towards  others,  and  yet 
obliged  them  to  maintain  the  Peace  towards  him  : 
No  ;  the  Duty  being  mutual,  fhould  be  mutual- 
ly performed  ;  and  he  that  violates  the  Laws  of 
Peace,  and  feeks  another's  DeflruCtion,  may  im- 
pute to  his  own  Wickednefs,  all  the  Mifery  which 
another  is  neceffitated  in  his  own  Defence,  and  in 
Purfuit  of  the  Principle  of  it,  to  inflid:  upon  him.* 
Our  Author's  Anfwer  is  exprcfled  thus,  *  The 
firft  Proof  propofed  in  the  Sermon,  that  War  in 
the  foregoing  Inftances  is  lawful,  is  from  the  Light 
of  Nature  •,  and  I  fhould  not  have  attack'd  the 
Arguments  drawn  from  thence,  had  not  the  Wri- 
ter thereof  afl<ed,  "  Who  is  the  Author  thereof 
but  God  himfelf  ?'^  The  following  Diftindioa 
feems  therefore  neceflary  to  be  made  :  God  crea- 
ted Man  good,  upright  and  holy,  and  had  he  con- 
tinued in  this  State,  there  never  would  have  been 
any  War^  and  consequently  no  Need  of  Self-de- 
fence :  But  Man  falling,  thro'  Difobedience,  his 
Nature  became  corrupted,  his  Faculties  depraved, 
and  the  whole  intelle(5lual  Syftem  difcrdered  ; 
thus  began  fhedding  of  Blood,  and  the  Earth  was 
early  filled  with  Violence.  This  was  the  unhap-^ 
py  Confequence  of  Sin.  I  hope  this  Writer  will 
not  venture  to  fay,  that  God  was  the  Author  of 
Nature  thus  corrupted  \  the  Nature,  and  the 
Light  of  Nature,  that  he  was  Author  of,  was  ho- 
ly, innocent  and  perfe5i  ;  but  the  Corruption  in 
Nature,  from  whence  proceeded  Violence  and 
Bloodfhed,  was  occafioned  by  adhering  to  the 
Voice  of  Satan.* 

D  To 


E  i8  ] 

To  which  I  reply,  as  follows  •,  Is  it  fo,  accord- 
ing to  our  Author's  Acknowledgrnent,  that  had 
Man  continued  in  his  primitive,  good,  upright  and 
holy  State,  there  never  would  have  been  any  IVar^ 
and  confequently  no  Need  of  Self-defence  ; 
dien  it  naturally  follows,  from  his  own  Method  of 
Reafoning,  that  there  is  now  Need  of  Self-de- 
fence :  Seeing,  as  he  jultly  obferves,  Man  isiallen 
and  corrupted.  By  War,  our  Author  feems  here 
pl.dnly  to  mean  Offenfive  War^  and  glves  a  brief^ 
but  fubftantial  Hint  of  the  NecefTity  of  Self-defence 
(and  confequently  of  Defenfive  War^  which  is  the 
fame)  againil  it.  This  is  wholfome  Do6lrine  in- 
deed, and  the  very  Sum  of  all  that  I  have  been  con* 
tending  for  in  the  Sermon  -,  the  natural  and  eafy 
Senfe  of  the  Words  aforefaid,  is  this  -,  If  innocent 
Man  had  continued  in  his  original  Integrity,  there 
v/ould  have  been  no  Violence  committed,,  and  con- 
fequently no  Need  of  Defence  againil  it  ;  but  now 
Man  is  fallen,  degenerate  and  corrupted,  inclined 
to  commit  A6Vs  ©f  Violence,  and  to  fhed  Bloody, 
and  therefore  there  is  a  Necefllty  of  Self- defence^  to 
fcreen  us  from  that  Violence  •,  and  thus  our  Author 
indeed  reafons  well  in  that  Particular,  but  in  tha 
mean  time  gives  up  his  Caufe. 

But  this  Confequence  he  feems  to  oppofe,  by  ob- 
ferving  what  confirms  it,  namely.  That  Violence 
procei  ded  from  the  Corruption  of  Nature,  and  was 
Gccafioned  by  adhering  to  the  Voice  of  Satan  ;  ver)f 
true,  all  unju ft  Violence,  ox  OffenfiveWar  (which 
Is  the  fame  Thing  in  other  Words)  proceeds  from 
thofe  criminal  Caufes,  and  therefore  there  is  a  Ne-- 
cefTity  o^  Self-defence^  or  o{  Defenfme  War\  to  op- 
pofe and  fupprefs  that  Violence^  that  Iniquity  :. 
Is^ow  inafmuch  as  Self-defence  dots  oppofe  and  tends^ 
to  fubdue  it,  it  muft  needs  proceed  from  a  contrary » 
and  therefore  a  good  Caufe  \  unlels  our  Author  fup- 


1 19] 

pofes  that  the  fame  Caufe  will  produce  contrary  EL 
fe^h,  which  is  abfurd  and  impoffible. 

Our  Author  is  pleafed  to  exprefs  fome  Charity  to- 
wards me,  in  the  aforefaid  Paragraph,  by  faying  that 
he  hopes  I  will  not  venture  to  fay,  that  God  was 
the  Author  of  Nature  thus  corrupted  •,  after  ac- 
knowledging my  Obligations  to  the  Gentleman,  for 
his  charitable  Sentimeius, 

I  Anfwer,  That  Nature,  and  the  Corruption  of 
Nature,  are  two  diftin6t  and  different  Things  ; 
God  is  the  A  uthor  of  the  former,  but  by  no  Means 
of  the  latter  :  By  Nature  I  underftand  our  very  Be- 
ings ;  and  by  the  Corruption  of  Nature,  any  Dif- 
conforiPiity  to  the  moral  Law  of  God^  that  cleaves 
,to  them  in  Man's  fallen  Stale, 

There  is  likev/ife  a  great  Difference  between  the 
Light  of  Nature,  even  in  Man's  fallen  State,  and 
the  corrupt  Inclinations  of  Nature  ;  thefe  often  op- 
pofe  each  other  in  Things  moral,  and  therefore  can- 
not be  the  fame  -,  this  inward  Confix  between  Ligbt 
.and  Luji^  divers  Pagans  perceived  and  lamented§  ! 
Hence  i  may  fiy  juftly,  that  our  Author  didn't  do 
well  in  blending  thefe  Things  together,  in  the  afore- 
faid Paragraph,  by  which  his  unwary  Reader  is  apt 
to  be  im.pofed  upon. 

But  to  make  this  Matter  ftill  more  plain,  and 
i^afy  to  be  underftood,  let  it  be  obferved,  that  I 
lliewed  in  the  Sermion  what  I  mieant  by  the  Law  of 
Nature  (which  this  Gentleman  has  taken  no  Notice 
of)  namely,  fomething  that  was  fubftantiaily  the  fame 
with  the  Moral  Law,  p.  14. 

It  pleafed  God  when  he  made  Man,    to  imprefs 

upon  his  Mind,    a  Knowledge  of  the  OJices  which  it 

was  proper  for  him  to  perform   towards   God,    his 

Neighbour  and  himfelf ;    this  Knowledge  was  doubt- 

D  2  left 

5  Video  meliora  prohoque,  deteriora  Sequor»  Nitimnr  iu  'veti- 
turn,  femper  cupimu/que  hegatum* 


[    20    ] 

lefs  impair'd  by  Man's  Apoftacy,  yet  there  are  flill 
fuch  Remains  of  it  in  the  human  Mind,  as  fhew  (if 
fuitably  attended  to  and  improved)  the  principal 
moral  Duties  required  of  us  ;  this  I  conceive  the  A- 
poftle  PW  confirms,  Rom.  n.  14,15.  Fcr  when 
the  Gentiles  which  have  not  the  Ldw^  do  ly  Nature 
the  things  contained  in  the  Law  (i.  e^  the  moral 
Law  revealed  in  the  Scriptures)  were  a  Law  unto 
themfelves,  which  fiew  the  Work  of  the  Law  writ- 
ten in  their  Hearts^  or  fome  remaining  Notices  of  it 
engraven  upon  their  rational  Nature  •,  "Their  Confci- 
ences  heariyig  Witnefs^  and  their  Thoughts  the 
mean  while  accufing  or  excufing  one  another. 

Now  tho'  this  Light  of  Nature  be  in  a  fallen 
corrupted  Creature,  yet  it  came  originally  from 
God,  who  is  the  Author  of  every  good  Gift ;  and 
hence  Solomon  calls  the  Spirit  of  Man  the  Candle  of 
the  Lord  :  It  is  true  it  is  iefs  in  Degree  and  Influence 
than  that  which  Adam  enjoyed,  yet  it  is  and  mufl 
be  of  the  fame  Kind,  inafmuch  as  it  oppofes  the 
fame  moral  Evils,  and  direds  to  the  fame  moral 
Good,  as  far  as  it  reaches. 

It  is  called  the  Light  and  Law  of  Nature  in  a 
good  Senfe  (which  the  Word  Nature  is  capable  of, 
as  well  as  a  bad)  becaufe  the  firft  Man  received  it 
together  with  his  Nature  or  Being  in  Perfe6tion,  and 
we  the  Remains  of  it  with  ours.  This  Reprefenta- 
tion  the  Scripture  before  mentioned  confirms  ;  The 
Gentiles  did  by  Nature  (i.  e.  not  by  the  Inclinations 
of  Nature,  which,  at  leaft,  generally  tend  to  Evil, 
but  by  the  Light  of  Nature  which  dire6ls  to  and  ap- 
proves of  moral  Good§.  But  what  did  thofe  Gen- 
tiles do  thro'  the  Inftigation  and  Condudt  of  the  a- 
ferefaid  Monitor  ?  Why,  The  Things  contained  in 
the  Law.     What  Law  ?    Not  the  Ceremonial,  for 

that 

§    Nil  confcire  Jibi  nulla've  pallefcere  culpa,    murui  ahenens  efisi 
He  that  is  confcious  of  no  Crime,  may  be  bold  and  intrepid. 


[21    ] 

that  the  Gentiles  had  no  Notions  of,  and  therefore 
it  muft  be  the  Moral,  which  is  for  Subftance  the 
fame  with  the  Law  of  Nature|| . 

What  tho'  fhedding  of  Blood  and  Violence  ia 
Defenji-ve  tVar^  be  the  unhappy  Conf;quence  of  Sin, 
/.  e.  There  would  have  been  no  need  thereof  if  Man 
had  not  finned,  yet  it  will  not  follow,  as  our  Au^ 
thor  imagines,  that  it  is  therefore  fmful  ;  then  by 
the  fame  Way  of  Reafoning,  human  Laws,  and 
Phyfick,  and  fhedding  the  Biood  of  Criminals  by  the 
Magiftrate  ?irtjinful^  and  fhould  be  carefully  avoid-r 
ed  ♦,  which  is  falfe  and  abfurd  !  Our  Author's  Ar- 
gument concludes  too  much,  |nd  therefore  nothing 
at  all  to  his  Purpofe  :  All  thofe  Particulars  but  now 
mentioned,  tho*  they  be  the  Confequences  of  the 
Sin  of  Man,  /.  e.  they  wou'dn't  have  been  necefTa-t 
ry,    if  Man  had  not  Jinned  t,    yet  they  are  not  the 

proper 

(j  ^crates  exprefles  his  Sentiments  about  the  Law  of  Nature  in  the 
following  Manner  :    *  There  are  (faith  he)  certain  Laws  which  are 

*  not  written  ;    thefe  are  the  Laws  which  are  univerfally  received 

*  throughout  the  World  :     But  neverthelefs  Men  did  not  make 

*  them  ;    for  all  Men  could  not  alTemble  themfelves  together  ii^ 

*  any  one  Place  ;    neither  could   they  all  fpeak  the  fame  Lan- 

*  guage.     They  were  therefore    made  by  the  Gods.     It  is  alfa 

*  commanded  every  where,   and  to  every  Man,     to  honour  his 

*  Father  and  Mother  :     And   that  Fathers  and  Mothers  fliould 

*  not  marry  with  their  C  hildren.  No  One  ever  violates  with 
^  impunity,    any  one  Law  eftablifhed  by  the  Gods.     There  ar^ 

*  Puniihments  which  infeparably  adhere  to  the  Crimes  commit- 
'  ted  againft  thofe  Laws,    which  Puniihments  it  is  impoflible  tQ 

*  efcape  ;     whereas  a  Man  may  eafily  ward  againll  the  Severity 

*  of  human  Laws,   after   he   has  ttanfgreffed  them,    either  by 

*  concca  ing,   or  defending  himfclf  by    open   Force — To  do 

*  Good  to  them  that  do  Good  to  us,  is  alfo  a  univerfal  Law--- 

*  When  I  confider  that  each  Law  carries  with  it  the  Punifhment 

*  of  him  who  tranfgreffes  it,  I  eafily  perceive  it  to  be  the  Work 
^  of  a  Lcgijlator  more  excellent  than  Man.     The  Gods  never 

*  make  any  Laws  that  are  unjuft  ;  on  the  contrary,    other  Le- 

*  giflators  can  fcarce  make  any  that  are  juft.*  Xenopb,  £d; 
Farisy  p,  807.  B.   and  p,  470,  Ed,  Oxon^^ 


[22] 

proper  Effects  of  Sin  ;  it  is  not  Sin  and  Satan^  'but 
God  and  right  Re  a f on  that  dire6t  to  the  regular  Ufe 
of  them  •,  and  therefore  inafmuch  as  the  Fail  of  Man 
renders  them  neceffary,  it  is  an  Argument  for,  and 
not  againfl  them. 

The  Light  of  Nature  diredls  to  Heahb  in  the  firft 
Place,  by  the  Ufe  of  all  proper  Means,  and  chufcs 
it  as  the  mod  agreeable  State  ;  but  in  Cafe  of  Sick- 
nefs,  prefcribes  the  Ufe  of  Phyfick,  tho'  difagreeable 
to  our  Inclinations,  becaufe  medicinal  and  neceiTary 
for  the  Recovery  of  cur  Heahb. 

And  thus,  undoubtedly,  the  lame  Light  and 
Law  of  Nature  directs  to  purfae  Peace  with  our 
Neighbours  in  the  firft  Place,  and  chufes  it  as  the 
moftdefirable  Condition -,  but  when  this  is  loft,  thro' 
the /i^V{/?zV^  of  others,  in  important  /-^^yr-^.r^j,  and 
cannot  be  recovered  by  gentle  Methods^  the  Light  of 
Nature  directs  to  the  Ufe  of  Force  to  obtain  it,  ei- 
ther by  the  Civil  Law,  or  by  Self-defence^  and  IVm'^ 
as  the  laft  Remedy.,  which  we  are  drove  to  with 
Relu5fance^  and  by  extream  Necejjity. 

But  to  proceed,  our  Author  obferves  in  the  afore- 
faid  Paragraph,    '  That  the  Light  of  Nature  v/hich 

*  God  was  the  Author  of,  was  holy  and  innocent  :* 
Which  implies,  that  the  Light  ot  Nature  in  Man's 
fallen  State,  is  fmful  and  guilty  ;  and  this  he  con- 
firms in  the  following  Words  •,  '  For  it  is  not  from 

*  the  degenerate  fallen  Light  of  Nature^  that  Argu- 
'  ments   are   to  be  drawn,    for  the  Formation  of 

*  Chriftian  Principles,    neither   are  any  from  it  of 

*  any  Weight  in  Oppofition  thereto.' 

Now  coniidering  that  the  Light  or  Law  o'i  Na- 
ture I  reafoned  from,  is  fubftantially  the  fame  with 
the  Moral  Law  •, 

*  Was  inftituted  for  Man's  Security,  S.p.  12  ; 

*  Has  a  primary  Regard  to  Peace  \ 

*  Lays  a  mutual  Obligation  upon  Mankind  to  it, 

'  And 


[    23    ] 

*  And  threatens  thofe  that  violate  that  OMigation 
^  with  Punijhment  ;  thence  I  query, 

I.  Doesn't  our  Anther's  charging  the  Light  o^ 
Pature^  in  Man's  fallen  State,  as  htmgjinful^  ne- 
cefTarily  imply  one  of  two  Things,  either  an  unfair 
fpeaking  befide  the  Point,  as  I  Hated  it,  or  fome- 
thing  worfe  ;  namely  a  calling  in  Effe6l  the  Promo- 
tion of  Marl's  Security^  a  primary  Regard  and 
Obligation  to  Peace^  together  with  the  whole  moral 
Law  of  God^  finful.  This  is  a  Blow  at  the 
Root  of  all  Virtue  and  Religion  \  for  if  the  moral 
Law  be  finful,  and  it  can't  be  otherwife,  if  the 
Light  or  Law  of  Nature  (which  is  the  fame  in  Sub- 
fiance  with  it)  be  fo  ;  then  of  Confequence  it  muit 
be  a  Duty  to  break  the  Moral  Law. 

^ery  2.  Can  that  htftnful  which  oppofed  Sin 
in  the  Pagans^  and  direded  them  to  keep  the  moral 
Law  ?    Then  two  Contraries  are  one  and  the  fame  I 

^ery  3.  If  the  Light  or  Law  of  Nature  is  not 
from  God,  then  pray  who  is  it  from  ?  Has  Sin  or 
Satan  formed  fuch  a  beautiful  and  confiftent  Scheme 
of  Offices^  that  does  {o  much  Honour  to  human 
Nature^  and  fo  much  promotes  the  Weal  of  Socie-^ 
ty  ?  Then  certainly  they  have  very  much  forgot 
their  own  Interefl^  and  regarded  ours,-  for  which 
we  are  laid  under  very  great  Obligations  of  Grati- 
tude to  them. 

In  the  mean  Time,  I  don't  doubt  but  Mr.  S. 
meant  well,  but  he  has  fometimes  an  unhappy  Way 
of  exprefiing.  his  good  Intention, 

But  our  Author  proceeds  to  another  Paragraph  of 
my  Sermon,  Page  11.  where  I  thus  reprefent 
the  fad  Confequences    of  negleding    Self-defence  % 

*  If  it  be  not  lawful  to  oppofe  by  Force  unjuft  Inva-^ 

*  ders,    then  the  Goods  of  Providence  are  vouch* 

*  fafed  to  us  in  vain,    and  Men  of  the  ftridefl  Inte- 

*  gritj^    and  Femaka  of  the  moft  unblemiih'd  Vir- 


[  24] 

*  tne,    will  ever  be  expos' d  as  an  eafy  Prey^  to  the 

*  vileft  Infnlts  of  the  moil  fcandalous  Scoundrels  V 
Upon  which  our  Author  obferves  as  tollows  •,   p. 

lo,    *  If  thefe  e:<traordinary  Confequences  are  true^ 

*  what  a  ftrorg   Faith   in,    and  Dependance  upon 

*  God  do  thoil  m;initeft,    who  have  embraced,  and 

*  do  religioufiy  marncain  the  peaceable  Bo5frine  ? 
To  wliich  I  reply,  7  hat  his  faying  the  Confe- 
quences I  drew  are  extraordinary^  without  offering 
any  other  Reafon,  does  not  prove  the  Point  •,  and 
the  very  contrary  follows,  from  thefe  Conlequences^ 
to  what  our  Author  imagines  \  for  this  Reafon,  If 
the  expofing  of  our  Goods  and  Hmour^  continually 
without  NeceJJity^  to  the  htfidts  or  Scoundrels^  be 
true  Conjeqtiences  of  the  Negle^  of  Self-defence  \ 
then  it  cannot  be  that  the  PrcmiKS  from  which  fuch 
abfurd  Confequences  flow,  ihould  be  Good,  or 
from  God  ;  and  confequently  has  no  Promife  of 
Proteclion  annexed  to  it,  witliout  which  it  is  Pre- 
Jumption  to  depend  on  God  in  any  Cafe. 

It  is  true  the  Pozver  of  God  is  fuch,  that  he  can 
if  he  pleafes  make  Millions  of  F/orlds  more  than 
there  be,  may  we  therefor.;  expe6t  that  he  will  ? 
No  ;  it  is  a  vain  Confidence  to  expe6i;  Prote5fion^ 
out  of  the  Way  of  proper  Means.-^'  When  Satan 
tempted  our  Saviour  to  caft  himfclf  down  from  the 
Pinacle^  and  yet  expefl  Prote^ion^  he  rejcfiied  the 
Motion. 

There  is  no  Inftance  in  the  Sacred  Volume^  of 
the  Prefervation  of  any  in  a  Tim.e  of  •  -anger  and 
Calamity^  but  of  fuch  who  had  been,  or  were  ufing 
proper  Means  for  Defence. 

In  the  mean  Time  I  truil,  that  a  Number  of  the 
^^akers  and  others.,  who  from  a  Confcience  mifin- 
formed  do  oppofe  War,  have  true  and  faving  Faith 
in  Chrift,  and  are  upright  before  God  in  the  general 

Courfe 


[25] 

Courfe  of  their  Condu^  ;    notwithllandlng  of  their 
Mijlake  in  the  aforefaid  Particular. 

As  to  the  marvellous  Interpofure  of  Divine  Pro- 
vidence, in  refped:  of  the  Jehu£la  Fleet,  which  noc 
long  fince  ftruck  fuch  a  Terror  into  this  British- 
Main  !  of  which  our  Author  fpeaks,  Vin.  ^.  lo, 
II .  1  wou'd  only  obferve.  That  feeing  the  Difperfion 
of  that  Naval  Armament^  happened  on  the  very  E- 
vening  of  that  Day  which  was  appointed  by  the  Go- 
vernment for  Pubiick  Prayer  and  Humiliation  in 
New-England,  for  Defence  againft  chat  formida- 
ble Squadrony  ;  it  may  commend  to  our  Efteeni 
and  Obfervance,  luch  pubiick  Solemnities  upon  pro- 
per'Occafions  :  But  if  there  had  been  no  Preparati- 
on made  for  Defence^  by  the  Inhabitants  of  the 
Majfachufetts  Colony,  in  providing  the  proper  In- 
ftruments  of  War,  is  it  not  highly  probable,  that 
the  aforefaid  Fleets  would  have  rather  entered  the 
Bay  of  Boston,    than  the  Haven  oiJehuEla  ? 

Give  me  Leave  likewife  to  obferve  here,  en  paf- 
Jant^  that  Almighty  God  has  put  fuch  fingular  Ho- 
nour, efpecially  of  late,  upon  that  pious^  generous^ 
prayings  and  warlike  People^  above  the  other  Pro- 
vinces on  this  Continent^  not  only  in  the  In  fiance 
before  mentioned,  but  alfo  in  taking  the  important 
Fortrels  of  Cape -Breton,  that  Time  itfelf  will  not 
be  able  foon  to  efface  the  Memory  of  thofe  great  E- 
vents  :  What  ardent  Piety^  in  amiable  Union 
with  the  moil  heroick  Bravery^  opened  all  their 
Charms,  in  the  High-places  of  the  Field  !  when  the 
intrepid  Sons  of  New- England,  nobly  attack' d  the 
aforefaid  almofl  impregnable  Fortrefs  !  But  no  Dan- 
ger, no  Difficulty  is  too  great  for  a  brave  Mindy 
Heaven  fmiling,  to  encounter  and  furmount. 

E  Our 

II  PFhat  ^een  Elizabeth  /aid  of  the  Spanilh  Armada ^  may  be 
(tfflydtothe  fleet  0/ Jebuda  ;  Afflanjit  Dens,  et  d^JJi^antur  \  C?oi 
iUtii  ^ith  bii  Wind^  and  tbey  'vjsre  feat  tend. 


[26] 

Our  Author  proceeds  next  to  remark  upon  a  Pa- 
ragraph of  the  Sermon  about  Self-murder^  Ser.  p, 
12,   13.  which  runs  thus  •, 

'  Pie  that  fufFcrs  his  Life  to  be  taken  from  him,  by 

*  One   that   hath  no  Authority  for  that   Purpofe, 

*  when  he  might  preferve  it  by  Defence,  incurs  the 
'  Guik  of  Self-murder  :  Since  God  hath  enjoined 
'  him  to  feek  the  Continuance  of  his  Life,  and  Na- 
'  lure  itfelf  teaches  every  Creature  to  defend  itfclf 
'  when  afTaulted  :    In  Particular,    Nature  hath  not 

*  only  given  to  Man  a  quick  Senfe  of  Injuries,  that 
'  he  might  not  fuffcr  himfelf  to  be  opprelTed  and  in- 

*  fuked,  but  fhe  hath  aUb  armed  him  with  Strength 
'  and  Ability    of    Body,    that   he    lliouid   not   be 

*  forced  tamely  and  fordidly  to  fubmit  !  Tho'  there 
'  is  a  Self-love  that  is  criminal  and  vicious,  viz, 
'  That  which  hath  no  Regard  to  the  Honour, 
'  Safety  and  Inter  ell  of  our  Neighbour  •,    yet  there, 

*  is  a  Self-love  that  is  rational  and  excellent,    which 

*  inclines  us  primarily  to  regard  our  own  :    And 

*  hence  is  that  of  the  Apoflle,  nat  no  Man  ever 
'  yet  hated  his  own  Fleflo,  hut  ncurifheth  and  cherifi- 
'  eth  it  \  if  fo,   then  it  is  every  Man's  Duty  to  love 

*  his  own  Life,    to  defire  its  Continuance,    and  ufe 

*  proper  Means  for  its  Prelervation  ;  for  this  Pur- 
'  pofe  the  Almighty  hath  put  into  our  Nature,  a 
'  Principle  that  defires  Life,  avoids  Death,  and  is 
'  afraid  of  its  Approaches  ;  for  which  Reafon,  it 
'  is  caird  the  King  of  terror s.^ 

My  Opponent  is  pleas'd  to  remark,   upon  the  a- 
forefaid  Parrgraph,  in  the  following  Words,  vix. 
'  This  Author  fhould  have  confuked  the  Mean- 

*  ing  of  Self-murder,  before  he  ufed  the  Term  fo 
'  freely  in  feveral  Parts  of  this  Sermon — Murder  is 
'  defin'd  to  be  a  wilful  and  felonious  killing  another, 
'  upon  prepenfed  Malice,    &c.     Felo  de  fe,  or  a 

*  Self-murderer,  is  he  that  commits  Felony,  by  wil- 

!  lingly 


[27] 

*  lingly  and  deliberately  killing  himfelf  :  So  that  the 
'  Cafe  in  the  Sermon  does  not  reach  this  Befcripti- 
'  on,    unlefs  we  can  fuppofe,    he  who  does  not  en- 

*  deavour  to  defend  himfelf,  is  unadlive  from  a  wil- 
'  ful  deliberate  Defire  of  being  killed.      Jt  is  with- 

*  out  Doubt   every    Man's    Duty    to  ufe  proper 

*  Means  for  tb.e  Prefervation  of  Life  •,  but  if  any 
'  Man  is  convinced  that  Chrift  hath  forbidden  him 

*  the  Ufe  of  military  Preparations,  and  yet  will  ufc 
'  them,  they  are  to  him  very  improper  Means, 
'  Mat.  xvi.  25.   26. 

To  which  I  reply,  as  follows,  namely.  That 
thefe  Arguments^  in  my  Opinion,  fupport  the 
Charge  in  the  preceding  Paragraph  : 

1.  The  Conmand  of  Go(j,  to  feek^the  Continu- 
ance of  Life.  ^4^^-f^^j^^r<^^^  -  ---• 

2.  The  Light  Q,^  Nature* %  teaching  the  Reafona- 
blenefs  of  Self- defence.,  from  the  Example  of  the 
Brute- creation.,  as  well  as  from  the  Senfe  of  Injuries y 
which  is  natural  to  iVJen,  and  the  Ability  given  by 
the  Almighty  whereby  they  might  refill  them,  -t  "'''■- 

3.  The  rrafonable  Self-love  ^h-^X.  is  recommended 
in  the  divine  Oracles. 

4.  The  natural  Defire  of  Life.,  and  Fear  of 
Deaths  implanted  in  the  human  Nature. 

All  thefe  our  Author  acknowledges  by  his  Si- 
lence ;  and  only  offers  three  Exceptions  againfl  the 
Confequence  I  draw  from  them.     The 

I .  Of  which  is  a  Definition  of  Self-Murder.,  ex- 
trafted,  I  fuppofe;  from  fome  Law  Book  •,  which 
is  this,  '  A  Self-murderer,  is  he  that  commits  Fe^ 
'  lony,  by  willingly  and  deliberately  killing  him- 
'  felf.' 

To  which  I  anfwer.  That  our  Author  by  his  own 
Pen  proves  the  Charge  -,  becaufe  the  Definition  he 
offers  of  Self-murder.,  is  applicable  in  fome  Degree 
to  the  Negle5fers  of  Self-Defe7tce  :    For, 

E  2  I.  They 


1 .  They  willingly  and  deliberately  hold  a  Prinei- 
fle^  contrary  to  the  Uic  of  an  apt  Mean  to  preferve 
Life  in  Danger. 

2.  In  Purfuance  of  this  Principle.,  they  are  here 
fjppofed  to  negled:  that  Mean  willingly,  when  the. 
Ufe  of  it  is  neceiTary  and  feafonable. 

^.  The  necelTary  Confequence  of  which  is  their 
Death  ;  which  mud  therefore  be  charged  upon 
them,  at  leafl  in  fome  Meafure.,  fo  long  as  it  is  juft 
and  reafonable  to  believe,  that  a  Premifes  contains  in 
it  its  juft  and  natural  Confequences  ;  or  a  Caufe  its  na- 
tural Effe^s  •,  that  is,  fo  long  as  Men  arc  rational, 
and  int':^iligent  Beings.  ^ 

4.  It  ought  alfo  to  be  confidered,  that  he  who. 
doesn't  endeavour  to  p-event  an  Evil.,  which  it  is, 
under  God,  in  his  Power  probably  to  prevent,  by 
the  Ufe  of  an  apt  Mean^  not  forbidden,  is  Partaker 
of  that  Evil^  Eph.  v.  i  r .  Have  no  Fellow/hip  with 
the  unfruitful  Works  of  Dnrhiefs^  but  rather  reprove 
them  ;    that  is,  fays  Mr.  Poole.,    '  Not  only  do  not 

*  pradife  them  youi'felves,    but  do  not  join  Vvith  o- 

*  thers  in  them,  by  Confent,  Advice,  AfTiftance,  or 

*  any  other  Way,    whereby  ye  may  be  defiled  by 

*  them  •, — but  convince  them,    not  only  by  your 
'  Words,  but  efpecially  by  your  A6lions,  which  be- 

*  ing  contrary  to  them,    will  both  evidence  them  to 

*  be,  and  reprove  them,  as  being  Works  of  Dark- 
'  ncfs.' 

Suppofmg  a  Magiftrate  lliould  fuffer  grofs  Wick- 
ednefs  complained  of  and  proved,  to  pafs  trium- 
phant, without  oppofing  it,  without  infiidling  the 
Penalty  prefcribed  by  the  Law.,  woudn't  he  be  a 
Partaker  thereof,  and  bear  the  Sword  in  vain  ?  And 
i.^n't  the  Cafe  the  fame  as  to  Heads  of  Families^ 
when  they  don't  labour  to  check  with  Force  and  Se- 
^^erity  growing  Evils  in  their  Houfes^  when  other 
-/leans  fail  of  Succefs  ? 

Wasn't 


[    29    ] 

Wasn't  EWs  exceflive  Mildnefs  and  paffive  Beha- 
viour towards  his  Sons^  the  Caufe  of  his  Grief  and 
their  Ruin?  ^ee  i  Smn.  ii.  22—24.  Nay^  my  Sons, 
faid  he^  it  is  no  good  Report  that  I  hear  -,  ye  make 
the  Lords  People  to  tranjgrefs.  Eli\  Sin,  fays  Mr. 
Poole^  m  this  Matter,  was  not  only  that  he  '  Re- 
'  proved  them  too  gently,    but  efpecially,    that  he 

*  contented  himfelf  with  a  verbal  Rebuke,    and  did 

*  not  reftrain  them,    as  is  faid.    Chap.  iii.    13.    For 

*  this  the  Almighty  told  him,  that  he  would  judge  his 
'  Houfe  for  ever.^ 

Surely,  as  Solomon  obferves.  He  that  fpareth  his 
Rod,  hateth  his  Son,  hut  he  that  loveth  him,  chafi- 
neth  him  betimes,  Prov.  xiii.  24.  Hence  we  may 
fee  how  hateful  to  God,  and  pernicious  to  Men,  the 
Dodrine  and  Practice  of  abfolute  Non-Refijiance  are. 
If  Refiftance,  and  all  life  of  Force,  be  a  Sin,  it 
muft  be  of  Confequence  finful  for  Parents  to  correct 
their  Children,  and  Mafiers  their  Servants  -,  yet 
thefe  Things  are  commanded  ;  it  mult  therefore  be 
a  Sin  to  obey  the  pofitive  Commands  of  God,  upon 
the  aforefaid  Hypothecs,  Can  we  think  that  fuch  an 
unaccountable  DoBrine  can  come  from  Heaven,  as 
makes  the  Almighty  contradidt  himfelf,  who  is  all 
Wifdom  and  Harmony  in  his  Perfe5iions,  his  Pre- 
cepts, and  all  his  Government  I  A  Do6lrine  that  not 
only  tends  to  overthrow  all  Rule  and  Authority  in 
the  State,  but  to  deftroy  at  a  Stroke  all  Family  Go- 
vernment and  Order  I 

Whatever  Influence  Infiru5fion  and  Example  may 
have  upon  fome  ingenuous  Minds,  to  form  them  to 
Virtue  and  Piety,  yet  others,  of  a  more  obftinate 
^urn,  are  like  to  be  ruined,  unlefs  they  be  learned 
Wifdom  by  Stripes, 

Unlefs  Corre^ion  had  been  necefTary,  an  All-wife 
God  would  have  never  commanded  it;. 

Surely 


[  3°  ] 

Surely  the  Paflion  of  Fear  was  not  put  into  the 
human  Soul  by  the  Author  of  Nature  in  vain  •,  no, 
but  for  valuable  Purpofes,  both  in  refped  of  Socie- 
ty and  Religion.  As  a  Confequence  of  this  I  may 
fay, 

5.  That  he  who  fuffers  fuch,  whom  he  has  Rea- 
fon  to  conclude  have  a  murderous  Intention  to  ailaf- 
finate  him,  and  confequently  v/ithout  Refiftance  to 
kill  him,  may  be  laid  interpret atively  to  confent  to 
their  murderous  T)ejign ;  becaufe  he  oppofes  not,  by 
all  proper  Means  in  his  Power ^  the  Execution  of  it. 
But  to  proceed  : 

The  fecond  Exception  of  our  Author  againft  the 
Charge  aforefaid,  is  his  Reafoning  from  the  Defcrip- 
tion  of  Murder  already  mentioned,  in  the  following 
Manner,  namely^  '  That  the  Cafe  in  the  Sermon 
'  does  not  reach  the  aforefaid  Defcription,  unjefswe 
'  can  fuppofe,  he  who  does  not  endeavour  to  de- 
*  fend  himfelf,  is  unadlive,  from  a  wilful  and  deli- 
'  berate  Defire  of  being  killed.' 

To  which  I  anfwer.  That  he  who  willingly  and 
deliberately  ufes  a  Mean^  and  that  from  a  fixed  Prin- 
ciple^ that  has  a  natural  Aptnefs  to  anfwer  a  certain 
End^  does  at  leaft  virtually  aim  at  the  End  to  v/hich 
the  Mean  tends,  and  fo  is  chargeable  with  the  Confe- 
quence, whether  he  adtually  aims  at  the  End  or  not  •, 
becaufe  he  is  a  rational  Creature^  who  ought  to  zdc 
with  Difcretion  and  Defign,  If  he  doesn't  aflually 
aim  at  the  End^  to  which  the  Mean  he  ufes  has  a 
natural  Fitnefs,  it  argues  Weaknefs  of  Mind^  to 
choofe  Means  that  verge  to  an  End  he  dillikes  : 
However,  if  the  aforefaid  Perfon  doesn't  aim  at  his 
own  "Death  adlually,  notwithftanding  of  the  Weak- 
nefs and  Inconfiftency  that  attend  his  ConduEi^  yet 
the  Malignity  of  the  Crime  is  no  doubt  lefTened  in 
Degree^  becaufe  that  lies  much  in  Intention.  In  the 
mean  time,  as  the  Prophet  Ezekiel  informs  us,  TVho^ 

foever 


[31] 

foever  heareth  the  Sound  of  the  Trumpet^  and  taketh 
not  Waryiing^  if  the  Sword  come  and  take  him  aivay^ 
his  Blood  fhall  he  upon  his  own  Head. 

Suppofmg  a  pious  Perfon  abflains  totally  from 
Food^  with  a  religious  Defign,  to  be  conformed  to 
the  Example  of  Chrift''s  Fafting^  and  prefumptuouf- 
ly  expeding  to  be  miraculouQy  fupported  without 
Food  for  Forty  Days,  dies  in  that  Space,  woudn*t 
he  be  guilty  of  Self-murder  in  fome  Degree,  tho'  his 
Crime  is  not  fo  heinous  and  aggravated,  as  if  he  de- 
figned  his  own  Death  ?  But  I  proceed  to  the  third 
Exception,  which  is  this  :  *  It  is  without  doubt,  fays 

*  our  Author^    every  Man's  Duty  to   ufe   proper 

*  Means  for  the  Prefervation  of  Life ;    but  if  any 

*  Man  thinks  that  Chrift  hath  forbidden  him  the  Ufe 

*  of  military  Preparatiens^    and  yet  will  ufe  them, 

*  they  are  to  him  very  improper  Means,"* 

Here  obferve,  that  in  the  aforefaid  Paragraph  our 
Author  tacitly  acknowledges  the  Lawfulnefs  of  milir 
tary  Preparations  in  themfelves,  as  M?^»j  to  prcr  x  1 
ferve  Life  ;  and  that  it  is  every  Man's  Duty  to 
life  them,  who  reckons  them  lawful ;  which  is  indeed 
a  giving  up  of  his  whole  Caufe.  Great  is  the  Power 
of  Truth*.     But, 

2.  He  concludes,  'That  miyOne  who  is  convinced 

*  that  Chriji  hath  forbidden  him  the  Ufe  of  military  .;' 

*  Preparations^    they  arc  to  Mm  improper  Means.l.  .t 
It  is  very  true,    they  are  fo,  at  that  Time,  till  he  is.  • 
better  inftru6led  ;  for  douteleis  it  is  a  Sin  to  a6t  con-. .  * 
trary  to  Confcience^    and  therefore  it  is  aneceflaiy^. 
Duty^    in  fuch  a  Cafe,    to  ufe  wth  Speed  and  Im- 
partiality,   ail  proper  Means  to  obtain  Light  from 
God  I 

Our  Auth&r^s  citing  Mat.  xxv,  26.  and  PooJe't 
Annotations   upon  tfc  Place,    to  prove  that  we 

*  Shouldn't  ad  contrary  to  OmfdmcCy  m  order  to 

^  dcs|>e 

I 


[    32    ] 

*  efcape  Sufferings  upon  a"  religious  Account^'*  is. 
quite  foreign  to  the  Point  in  ^ejiicn^  which  is 
ftri'fll}''  and  properly  a  n'l;//  and  not  a  religious  Mat- 
ter :  Who  denies  that  v^e  fliou'dn't  faffer  patiently 
upon  the  *9cffr^  of  Religion ,  when  called  thereto  by 
divine  Providence  ?  If  the  Magiftrate  under  which 
we  live,  fhou'd  perfecuie  us,  becaufe  of  our  religi- 
ous Principles  or  Pra5iice^  no  doubt  v/e  fhould  en- 
dure it  with  Calmnefs  and  Meeknefs  ;  but  this  is 
very  different  from  our  being  pajfive  under  the  Vio- 
lence  of  a  foreign  Foe^  who  comes  to  rch  us  of  .our 
Goods,  and  therefore  jumbling  thofe  Thir'gs  toge- 
ther, that  are  fo  very  different,  fcrves  only  to  de- 
ceive the  unwary  Reader  !  _ 

But  our  AtUhor's  following  Paragraph,  is  very 
unjuftifiable,  nam.ely  this,  '  That  if  any  fincere 
'   Chriflian  underflands  it  to   be  his  D^/j,  not  to 

*  make  any  Defence  at  all,  his  forbearing  to  ufe  any> 
^  will  never  incur  Guilt. 

Anf.  Tho'  Ignorance  of  the  Evil  of  any  Crime, 
and  a  falfe  Perfwa/ion  confequent  upon  it,  do,  if  the 
Ignorance  is  not  affetled  and  wilful,  lefTen  its  Ma- 
lignity,  yet  they  cannot  totally  remove  it. 

1.  Becaufe  that  Ignorance  and  Error  are  Sins 
themfelves,  Ija.  xxvii.  ii.  2  Pet.  ii.  i.  and  there- 
fore can't  take  away  the  Gqilt  of  other  Sins,  or  juf- 
tify  our  Condud  in  following  the  aforefaid  blind 
Guides, 

2.  Becaufe  the  holy  Scriptures  are  the  fupream 
Rule,  which  we  are  bound  to  fearch  and  underiland, 
efpccially  in  Things  of  great  Moment,  and  to 
which  we  ought  to  be  conformed,  both  in  Sentiment 
and  Pra5lice,  Ifa.  viii.  20.  2  I'im.  iii.  16,  17.  and 
Confcience  is  but  a  fubordinate  or  ruled  Rule  ;  For 
God  is  greater  than  our  Confcience^  and  knoweth  all 
i'hings,   I  John  iii.  20. 

3.  Things  of  a  moral  N-ature^  are  either  good  or 

bad 


[33  ]. 

bad  in  themfclves,  antecedent  to,  or  before  our 
Tho'ts  about  them  •,  nor  can  our  Opinion  alter 
their  Nature:  If  our  Ignorance  or  wrong  Perfwafion 
do  juftify  wholly  a  continued  Negle£f  of  JDuty^  or 
Sin  of  Gmiffwn  ;  by  a  Parity  of  Reafon,  they  may 
judify  a  Sin  of  Ccrmnijjion  •,  and  if  one,  why  not  an- 
other ?  And  confequently  the  Guilt  of  all  Crimes, 
yea  the  greateft,  will  be  removed  by  what  is  criminal, 
wiiich  is  very  abfurd  ! 

This  Notion  will  juftify  SauFs  perfeciiting  the 
primitive  Cbriftians  from  City  to  City^  even  unta 
Death  I  For  he  verily  tho't  with  him f elf ^  that  he 
ought  to  do  many  nings  contrary  to  the  Name  of  Je- 
fus  of  Nazareth^  yf^jxxvi,  9.  which  is  very  lliock- 
ii^g  1. 

This  Notion  likewife  juftifies  all  the  Ferfecutionsi 
or  Sufferings  upon  a  religious  Account^  which  the 
i^uakers  have  endured,  at  any  Time  or  Place,  fince 
they  have  appeared  in  the  World  ;  in  cafe  that  thofe  who 
oppreiTed  them,,  tho*t  it  their  Duty  fo  to  do,  which 
Cr.^rity  obliges  us  to  hope  they  did,  at  lead  lome 
of  them. 

Now  why  does  our  Author  appear  as  an  Advo- 
cate  for  the  Sluakers  unattack'd,  and  yet  in  the  mean 
Time,  hold  a  Principle^  that  in  its  natural  Confe- 
quences,  juftifies  all  thtir  unreafonable  Sufferings  ? 
Is  this  rational  ?  Is  this  confiftent  ? 

Our  Author  takes  Notice  of  another  Paflage  in 
the  Sermon,  f.  13.  i;/2J.  this,  '  Well 5  \{  Self-mur- 

*  der  be  a  heinous  Sin^  it  will  follow  by  the  Law  of 

*  Contraries,  that  Self-defence  is  an  important  Duty  : 

*  Surely  he  who  is  unjuftly  attafcked,    and  does  not 

*  endeavour  by  fuitable  Means  to  preferve  his  Life, 

*  efpecially  if  there  be  any  probability  of  Succefs,  in 

*  fo  doing  betrays  it,  and  fo  is  guilty  of  Suicide  ;  a 
^  Crime  of  the  fir  ft  Magnitude  and  deepeft  Dye  !' 

*  Upon  this  Paffage  (faith  our  Author)  I  would 
F  *  remark 


pMMiP*"4PtiMf!^«i9«pviHpnP! 


{  34  3 

^  remark,  that  frequently  the  mod  fukable  Means 
^  to  prefcrve  Life,    when  attacked,  is  to  deliver  up 

*  that  for  which  the  Attack  is  made.'     • 

I  anfvver,  i.  Sometimes  the  /It tack  is  v/ith  a  ma- 
licious Defign  to  murder  •,  and  then  if  th.vt  be  deli- 
vered up,  for  which  the  Attack  is  made,  the  Life 
itfelf  mAift  be  gi^^cn  up. 

2 .  If  the  AtUack  be  for  Goods^  and  we  tamely  de- 
liver them  up,  without  Rejijlance^  do  we  not  here- 
by encourage  the  VVickednefs  oi  the  Wicked,  and 
wrong  ourfcives  and  Families  (and  that  perhaps  in 
Matters  of  fdch  great  Importance  as  ruin  both)  and 
are  thefe  Things  juft  end  good  ? 

But  our  Author  proceeds  to  fay,     '  If  however  I 

*  were  thus  attacked  by  Villains^  who  were  fo  wick- 

*  ed  as  to  determine  to  take  av/ay  n)y  Life^  were  I 

*  in  the  meek  and  peaceable  Difpofition,    which  the 

*  Gofpel  inculcates,  I  believe  that  would  have  fuch 

*  an  EiFe6l  upon  the  v/crft  of  Men,     that  it  would 

*  difirm  their  Malice  •,    but  if  it  did  not,  my  fub- 

*  mitting  calmdy^  and  refigning  my  Life,  rather 
'  than  running  the  Rifque  of  taking  away  another's, 
'  would  be  fo  far  from  Suicide^    that  it  would  be 

*  acting  agreeable  to  die  Nature  and  Temper  of  the 
'  Gofpel^  and  confequently  highly  r€wardable\\. 

To  which  I  reply,  that  there  are  thefe  Defe5fs  in 
the  aforefaid  Paragraph,  which  render  it  inconclu- 
five,  viz. 

1.  A  Miracle  is  expedled  without  a  Promife^ 
which  is  prefumptuGtis. 

2.  The  ^ieftion  in  Debate  is  begged,  that 
lliould  be  proved,    which  is  unfair,  viz.    That  the 

Ncgled 

II  What  our  Author  Means  by  highly  renvardable^  I  don*t 
tertainly  know  ;  1  would  hope  that  he  is  not  for  the  Popijh 
Dodrine  of  the  Merit  of  good  Works  ;  I  acknowledge  that  the 
Doftrine  of  abfolute  Kon-rejijlance,    deferves  a  Reward,  but  of- 

*  diiierent  Kind  from  what  he,  I  ittppofe,  intends. 


[  35  ] 

Negle6l  of  Self-defence  upon  a  proper  Occafion,  is 
agreeable  to  the  'Nature  and  T'etnper  of  the  GcJpeL^: 

3.  It  feems  to  be  here  luppos'd,  that  the  Gofpel 
Difpenfation,  ft r idly  fo  called,  is  different  in  Na^' 
ture  from  tht^Jeivip^  which  is  untrue^  as  appears 
from  the  Appendix  annexed  to  my  Sermon,  which - 
our  Author  tho't  proper  not  to  meddle  with  in  his 
Animadverjions^  and  yet  takes  for  granted  what  it 
oppoles. 

4.  It  Icems  to  fu ppofc,  as  if  our  Author  imagine^, 
that  his  7neek  and  peaceable  'Dtfpofition  wou'd  have 
more  Influence  upon  Villains  than  the  meek  Temper 
of  our  Saviour  and  his  Aprftles^  which  is  ahjnrd  f  • 
For  their  Malice  was  not  difarmM  by  the  latter, 
and  liow  tlien  is  ie  probable  it  lliou'd  by  the  for- 
nier  ? 

I  heardly  wifli  that  the  Gentleman^  my  Opponent^ 
and  all  of  his  PrinciplpSy  m^ay  never  have  their  Fer- 
fwafion  put  to  the  Trial;  upon  fuch  mielancholy 
Cccafions  ! 

To  what  has  been  fiid  under  this  Head,  of  Self- 
murder^  I  would  add  the  following  Obfervation  of 
Mr.  Poole  in  his  Synopfis  •,  'Thou  fh alt  not  kill^  that 
is,  unlawfully  \  '  This  Precept  (faith  he)  treats 
^  concerning;  all  thefe  Thins-s  which  in  Scri-pture  are 
'  CJillcd Murder  •,  nor  are  we  to  imagine  that  Divini-r 

*  ty  treats  no  other  wile  o^  Murder  than  civil  or  hu- 
'  man  Laws  ;  one  of  the  original  Words,  properly 

*  figniiies  an  unjuft:  killingf .' 

So   that  our  Author  finds  Fault  with  me,    for 

keeping  within  my  own  proper  Province,  and  fpeak- 

ing  like  a  Divine  from  the  Defl<,   and   not  like  a 

Lawyer  from  the  Bencb  or  Bar^  ina6'^r;;/i?;2uponthe 

F  2  Point 

•f-  In  hoc  precepto  agitur,  de  omnibus  iis,  qu^  fuh  Homicidii  no- 
mine, in  Scrijtura  <veniunt  ;  nee  puiandum^  non  aliter  Theologian^ 
agere  de  Eomicidio,  quam  Jurifprudentiapi  :  Katsaqh  propria 
J^^ni^cat  occijionem  injufianiy 


[36] 

Point  in  Cqntroverfy,^    which,    whether  it  be  a  jull 
Cenfure^  let  others  judge. 

As  to  the  Inftance  ot  the  Night  Ro-'ber^  mentio^ 
ned  in  the  Se-nncn^p.  12,  in  the FirJJ. cat kn^  p.  i^. 
I  fhall  for  the  fdke.  ot  Brevity  only  mention  Mr. 
Pooled  Annotations  on  the  Place  (Ex.  xxii.  2) 
whiqh  I  think  fuiTiciently  folve  the  DifHpulty  our 
Author  has  darted,  and  add  a  few  Words  •,  '  For  the 

*  Thief  (fiys  Mr.  Pode)    t:ho^   he  be  killed  by  ^ 

*  Man  in  his  cw,??.  Defence^  becaufe  in  that  Cafe,  the 

*  Thief  might  be  prefumed  to  have  a  worfe  Defign, 

*  and  the  Owner  of  the  FIcufe  cou'd  neither  ex- 

*  peft,  nor  have  the  Help  of  others,  to  fecure  him 

*  from  the  intended  Violence  •,  nor  guide  his  Blows  with 
^  thai:  Difcretion,  which  in  the  Day  Time  he  might 

*  ufe  ;   If  the  Sun  be  rijen^    there  jlo all  he  Bleed  (bed, 

*  fcr  him  \    he  that  kills  him^  Jhall  be  pa  to  Death, 

*  Becaufe  he  punilhed  him  more  than  his  Crime  de- 

*  ferved,    and  mjght  have  been  otherwife  either  fe- 
!  cured,  or  rightea  ^    and  in  that  Cafe,  it  is  prcba- 

*  ble,    the    iLiief  dengn'd  not  Murder^   bur  neft 

*  only  ;  but  if  it  wereevident  that  the  Houle-break- 

*  er  defjgn'd  Murder,    he  mJght  doubtiefs  kill  bm 
^  in  his  own  Defence. 

Augiiftine  gives  this  Reafon  why  tW^.  Law  of  Mo-^ 
fes  allow 'd  of  killing  a  mef'm  the  Night.,  but  not 
in  the  Day  ;  '  Becaufe  (fays  he)  after  Sua-rifing, 
'  a  Man  might  diftinguifli  whether  the  Thief  came 

*  to  kill^  or  barely  to  ftcal  •,    in  the  latter  Cafe,   he 

*  was  not  to  be  killed.  •    In  ^efi.  84,  on  the  Book  of 
Exodus.  '  '■ 

I  might  add  hereto,  the  Sentiment  of  the  famous 
^abbi  Maimonides^  who  may  be  reafonably  fuppo- 
led  to  understand  thoroughly  the  political  Laws  of 
his  own  Nation  ;  he  obferves,  '  That  no  private 
\  Ferfon  was  permitted  to  kill  another,  except  in 
■     '  \  Defence 


[37] 

f  Defence  of  that  which  if  once  lofl  is  irreparable^ 
■   as  Life  and  Chaftity.  ' 

To  what  has  been  faid,  I  fhall  only  add,  That 
pur  Author,  in  his  Glcfs  aforefaid,  has  been  fo  un- 
happy, or  rather  happy,  in  his  Manner  of  Expref- 
fion,  as  to  give  up  the  Caufe  for  which  he  contend- 
ed ;  for  by  his  Pen  he  has  acknowledged  the  Ne- 
cejjity  of  Self-defence^  in  thefe  Words,  (V.p.  14) 
'  JVhilfl  the  Owner  of  the  licufe  was  making  a  ne^ 

*  ceffary  Defence  :  iSound  Dodrine  indeed  •,  Truth 
will  out  fometimes  :  Now  if  the  Gentleman  wou'd 
but  Hand  by  this,  our  Controverfy  would  foon  come 
to  a  comfortable  Period  -,  which  I  am  not  without 
Hopes  it  v/iJl. 

He  next  proceeds  to  confider  a  Query  I  propo- 
f^d  under  the  Margir^  of  the  12  p.  from  Luke  xxii» 
36.  wher^  Chrivt  enjoins  his  Difciples,  That  each  of 
them  who  wanted  a  Sword ^  fhould  fell  his  Coat  and 
hiy  one  \  from  which  I  propofe  this  Query,  '  If 
'  Chrifc  was  againft  all  Fighting  and  War,  to  what 
1  Purpofe  did  he  counfel  his  Diiciples  to  buy  Swords^ 
'  fnuli  they  he  bought  and  never  ufed^  or  ht  light  for. 
\  nothing  V 

Our  Author  anfwens,    Vind,  p.  14.     '    That  we^ 

*  have  no  Account  of  the  Difciples  ever  ufing 
'  Swords  after  Chrife's  Afcenfion  -,  and  we  havefeve- 
'  rai  veryiirong  Intimations  that  they  did  not,  which 
^  fufHciently  demonftrates  that  they  did  not  under- 

*  fland  the  Te:)(t  in  its  prefent  literal  Acceptation.' 

To  which  I  reply,  by  way  of  Query, 
I .    W^here  are  thofe  feveral  very  ftrong  Intima- 
tions that  our  Author  fpeaks  of  ?    Why  did  not  he 
mention  fom.e  of  them  ? 

^.ery  2 .  Was  it  any  more  lawful  to  have  Swords 
before  Chrifl's  Afcenfion,  than  after  ?  If  this  be  fup- 
pofedj   pray  what  is  the  Reafon  I 

*  '     '  '  Sj^ery 


[  38  ] 

^lery  3.  Didn't  Chriil  fuffer  fome  of  his  Dljci-^ 
pies  to  wear  Swords  before  his  Jfceiijion  without  Re- 
proof ?  Now,  wherefore  v/ere  they  fufFered  to  wear 
th:^m  ?  Was  it  for  Ojhntation^  or  Defence  in  their 
^Travels  ? 

^.ery  4,  Was  that  a  ffiritual  Sword  with  which 
Peter  (truck  off  Malchus's  Ear  ? 

^lery  5,  If  v/e  take  the  Sword  in  a  fpiritual 
Senfe,  ^A^j  not  the  C(5^/ .?  Doesn't  it  feem  hard  and 
unprecedented,  to  take  two  Words  joined  in  one 
Sentence  in  different  Senfes  ?  Well,  if  v/e  take  the 
Word  Coat  in  a  fpiritual  Senfe,  as  well  as  the  S wordy 
and  confider  that  the  Righieoufnefs  of  Cbrift  is  com- 
pared to  1  Garment^  and  likewife  Holinejs  in  Scrip- 
ture^ and  that  the  Word  written  is  termed  a  Sword^ 
will  rot  the  Senfe  be  this.  That  we  fhould  part  with 
the  Robe  of  Chrift's  Rightcoufntfs,  or  the  Garment 
of  Holifiefs^  in  order  to  buy  a  Blhky  and  is  thh  a 
reafonabk  Bargain  ? 

'  It  is  probable  at  lead,  faith  Grctius,  that  fome 
'  of  the  Jpojiles  wore  Swords  in  travelling,  in  the 
'  Sight,  and  with  the  Knowledge  of  our  Saviour^ 
'  during  the  whole  Time  they  accompanied  him  •, 
'  which  Jofephus  informs  us,  other  Galileans  alfo 
'  did,  in  their  Jcurney  from  their  own  Country  to 
'  Jerujalem  (the  Roads  being  much  infefted  with 
'  Highwaymen)   and  who  alfo  tells  us  the  fame  of 

*  the  EJfenes^  the  moil  quiet  and  peaceable  of  all 
'  Men  +.  Hence  it  cam.e  to  pafs,  that  wlien  Chrifi 
'  told  his  Difciples,  fach  a  Time  was  at  hand,  'That 

*  they  fhould  fell  even  their  Garments^  to  buy  Swords^ 

*  the  Apoftles  prefently  anfwered,    That  there  were 

*  two. Swords  in  their  Company,    and  in  that  Com- 

*  pany  there  were  none  but  the  JpoPdes.'    They  un- 

derftand  their  Mafter  as  fpeaking  of  temporal  Swords^ 

and  he  did  not  reprove  them.     Perhaps  it  may  be 

fuggefled, 
t  Dg  BdL  Jud,  Lib.   2.  C^^.  1^. 


[  39  ] 

fuggefted,  that  Chrift's  faying,  it  was  enough,  im- 
plied a  Reproof  ;  I  anfwer,  no,  not  at  all ;  for  two 
Swords  were  enough  for  that  littk  Company  for  the 
prefent  to  guard  them  from  the  Robbers^  while  they 
kept  together  •,  but  when  they  parted,  and  travell'd 
two  and  two  in  Company,  it  was  but  proper  they 
fliould  have  more. 

As  to  the  Glofs  of  thofe  Gentlemen  (who  carried 
on  the  Annotations  begun  by  Mr.  Poole)  which  is 
mentioned  by  our  Author^  tho'  they  are  inclined  to 
take  the  P^Jlage  in  a  fpiritual  Senfe,  yet  they  fignify 
that  others  were  of  another  Mind,  and  only  fay,  that 
it  was  difficult  to  reconcile  their  Senfe  of  the  Words 
to  the  Apoftks  Pradice,  and  to  the  laft  Words  of 
our  Saviour,  //  is  enough  :  But  they  don't  fay  it  is 
wipojfible  \  and  if  .they  had,  they  would  have  been 
very  much  miftaken.  For  my  part,  I  can't  but 
think  a  much  greater  Difficulty  attends  their  Senfe  af 
the  Words.  Mr.  Poole  m  his  6)';/«9^j  upon  the  Place 
fpeaks  thus  :  '  He  does  not  fo  much  exhort  them  to 
'  oppofe  Force  by  Force,  as  from  a  Forelight  oi^ 
'  the  Enmity  they  v/ere  to  be  expofed  to,  to  reprefs 

*  their  private  Animofities  or  Refentments  *  : '    This 
includes  the  Senfe  I  have  been  pleading  for. 

But  famous  Grotius  is  ftill  more  exprefs^  and 
takes  the  Words  abfolutely  in  their  plain  literal  Senfe ; 
'  Let  him,  faith  he,  by  all  Means  get  a  Sword  ^    if 

*  it  cannot  be  had  othcrwife,  even  by  the  Sale  of  his 
'  Garment  •,  whoever  has  a  Purfe^  let  him  take  it, 

*  with  the  Scrips    and  v/hoever  has  no  Sword,    let 

*  him  rather  fell  his  Coat  than  want  One  -,  for  this  is 

*  the  Cuftom  of  Mankind,  when  Violence  is  fear'd  -f-. 

Here 

*  Non  tarn  hortatur  eoSy  uf  'vim  f  /  repellant^  quam  ut  appre- 
henfione  communis  contra  ip/os  inimicitia^,  propriam  inter  fe  animoji^ 
tatem  rtprimant. 

f  Omni  no  gladiumjihi  comparety  vefie  di'vendita,  Ji  aliter  com' 
par$r€  non  potefis  quif^uii  (rumtnam  babet/umet  eam^/edjimul  cum 

psra  J 


[40] 

rjere  let  me  propofe  a  few  Qiieries,  viz; 

^ery  i.  Is  it  not  moft  fafe  to  take  Placek  of 
Scripture  in  their  literal  Senfe,  when  it  involves  no. 
Abfurdity,  and  is  not  contrary  to  the  Analogy  of 
Faith? 

^ery  2.  Doesn't  Gr 0 tins'' s  Senfe  of  the  Text  a- 
forefaid,.  agree  beft  with  the  Context  ?  Where  Chrifi 
fays,  When  I  fent  you  without  Purfe  or  Scrips  lack' 
ed  ye  any  mng  ?  But  now  he  that  bath  a  Purfe^  let 
him  take  it^  and  Ukewife  his  Scrips  and  he  that  hath 
710  Sword,  let  him  jell  his  Garment.,  a*nd  huy  One, 
If  the  Sword  be  taken  in  a  foirituai  Senfe  in  the 
latter,  why  not  the  Furfe  and  Serif  in  x^At  former  ? 
And  then  wou'dn't  it  follow,  that  Christ  fent 
forth  his  Jpcftles  into  the  Miniftry  without  neceffary 
fpiritual  Qualifications,  which  is  not  true  ! 

Give  me  leave  to  mention  fome  Hints  of  an  inge- 
nious Pen  upon  this  Head,  not  long  finee  inferted  iri 
the  Gazette  j  his  Strokes  methinks  are  pertinent  and 
pungent! 

^  He  juilly  obferves,  that  thefe  Vv^ords  o^  Chrift  to 
Peter ^  '  Put  up  again  thy  Sword  into  his  Place^  con- 

*  vey  an  Idea  very  different  from  laying  it  afide  fot* 
^  ever   as  unlawful  •,    do  they  not  ratlier  hint,    that 

*  the  Sword,  when  in  its  proper  Place,  is  ready  upon 

*  a  fuitable  Occafion  ;  Luke  xxil.   35,    we  find  very 

*  plainly  Chrift's  Opinion  of  the  NeccfTity  of  having 

*  Swords  in  thefe  VVords  -,  When  I  fent  yoU  without 

*  Purfe,  'and  Scrip,  and  Shoes,  lacked  ye  any  Thing  t 
'  And  they  faid.  Nothing.  This  w^as  done,  when  our 

*  Lord  fent  his  Difciples,   Chap.  x.    i.    into  every 

*  City  and  Place  whither  he  himfelf  would  come  j 
^  but  now  when  the  I^ord  is  about  to  be  offered  up, 

*  and  his  Difciples  are  to  remain  in  the  World,    it 

*  feem$ 

j^a  ;  et  quifquis  non  hahet,  potius  fvtjiimentunt  di'vendeat,  quani 
gladio  c areata  id  enim  mas  tjl  facsre^  ^mtiet  ws  timttur,  f^idi 
?tf/.  SjHop.  in  Lac, 


[  41  3 

*  feems  they  are  not  to  exped  a  miraculous  Support' 

*  and  Defence  -,  for  Chrift  fays.  Chap.  xxii.  36.  But 

*  now^  he  that  hath  a  Furfe^  let  him  take  it^  and  like- 

*  wife  his   Scrip  ;    and  he  that  hath  no  Sword^    let 

*  him  fell  his  Garment^  and  buy  Ofie  -,  (He  that  hath 

*  a  Purfe^  let  him  take  it)    Money,  it  leems,  in  the 

*  tedious  Journey  of  human  Life,    was  lawful  and 

*  neceflary  (and  likewife  his  Scrip)    Provifions  or 

*  Food  were  alfo  (and  he  that  hath  no  Sword,    let 

*  him  fell  his  Garment,    and  buy  One)    but  a  Sword 

*  was  lawful,  and  ftill  more  neceffary,  even  of  great- 
'  er  Confequence  than  our  very  Clothes  ;  and  the 
'Experience  of  Chri(\ians,  from   that  Time  dowm 

*  to  the  prefent,  may  be  appealed  to.  Whether  Mo- 
^  ney  and  Provifions  have  not  been  found  very  ufe- 
*.  ful,  and,  in  many  Cafes,  the  Defence  of  Mens  Lives 
*-  and  Liberties,   of  greater  Confequence  than  Food 

*  or  Raiment ;  agreeable  to  our  Saviour^ s  Words  in 

*  another  Place,    Is  not  the  Life  more  than  Meat, 

*  and  the  Body  than  Raiment  ?  Mat.  vi.   25. 

'  Yet  how  puniflually  do  fome  Chrifiians  perform 
'  the  firft  and  fecond  Parts  of  this  Injundion?  Very 

*  diligently  they  provide  Purfe  and  Scrip,    yet  ne- 

*  glecl  that  moil  neceffary  Provifion  the  Sword,  not- 

*  withftanding  Food  and  Raiment  are  reprefentcd  by 

*  Chrift   of  fo   much  lefs  Confequence  than  Life^ 

*  which,  under  Providence,  is  prd:e6led  and  defend- 

*  ed  by  the  Sword,  and  (on  account  of  its  fignal  Ufe 

*  no  doubt)  is  commanded  to  be  purchafed  at  the 

*  Expence  of  our   Garments.     It  has  been  already 

*  ihewn,  that  Chriftianity  was  not  to  be  forced  upon 

*  People  by  the  Sword'.';  what  better  Ufe  then  re- 
'  mains,    than  the  Defence  of  our  Country,    and  the 

*  Proteolicn  of  the  Helplefs  and  Innocent  ? 

'  Should  fome  objedt  on  the  Anfwtr,-    Verfe  38, 

*  Lord,  behold  here  are  two  Swords^  Chrifl  faid.  It 
tjs  enough  '^    let  them  remember^j    that  the  Propor- 


[    42    ] 

*  tion  which  was  adjufted  for  the  Difciples,  is  enough 

*  in  moll  well  peopled  Countries.' 

Our  Author  next  cites  a  Sentence  of  my  Sermon^ 
/>.  14.    which  is  this  ;    '  JVar  was  lawful  under  the^ 

*  Old  'Teftament  Difpenfationy  and  therefore  is  lawful 

*  under  the  New,* 

Upon  which  he  remarks  as  folio v/s ;  '  Let  us  fee 

*  how  this  extraordinary  Inference  will  hold  in  other 

*  Cafes  ;    Burnt -Offerings^  Sacrifices  and  Circumci" 
^  fton^  were  lawful  under  the  Old  Teitament  Difpen- 

*  fation,  are  they  therefore  fo  now?  '  Vind.  p.  15. 

I  anfwer  -,  If  our  Author  had  not  dealt  unfairly 
with  my  Paragraph,  in  breaking  the  Connexion  of 
the  Jewijh  JDifpenfation  and  moral  Law  apparent  in 
it,  which  I  formed  with  Dejlgn^  and  fo  put  a  Senfe 
upon  it  contrary  to  what  he  might  fee  was  m.y  In- 
tention in  the  next  Page,  where  I  exprefs  the  Limi- 
tation I  had  in  View  in  writing  the  aforefaid  Words ; 
namely  this,  in  Things  of  a  moral  Nature  :  I  fay,  if 
he  had  taken  notice  of  that,  it  would  have  fpoiled 
his  vain  Triumph  about  Sacrifices^  which  had  no  o- 
ther  Foundation  but  his  own  Overfight^  or  fome- 
thing  worfe,  but  I  would  hope  the  former  ! 

Our  Author  next  proceeds  to  animadvert  upon  my 
Argument  from  the  fixth  Command^  S.  p.  14.  which 
is  this  :  *  The  fi,xth  Commandment  docs  undoubtedly 
'  imply  a  lawful  War  ;    for  if  we  muft  not  kill  o- 

*  thers,  much  lefs  ourfelves  ;    and  if  we  muft  have 

*  no  Hand  in  our  own  Deaths    we  muft  defend  our 

*  Lives  againft  Violence^  which  fometimes  cannot  be 

*  done  without  JVar,    Now,  the  blefted  Jefius  never 

*  came  to  deftroy  the  moral  Law^    or  the  Law  of 

*  Nature^    which  is  in  Subftance  t\\t  fame,    but  to 

*  fulfil  it :     Do  we  make  void  the  Law  by  Faith  (oy 

*  by  the  Doctrines  of  the  Gofpel)  fays  the  Apoftle  ? 

*  No-,   but  we  eftabUfh  theLaw.     Moral  Precepts 

*  are  grounded  upon  invariable  Equity ^    upon  tlie 

'  Nature 


[43  ] 

*  Nature  and  Reafon  of  Things,    and  fo  cannot  be 
*alter'd.  '       ' 

The  Fouf?datiom  or  Grounds  of  the  aforefaid  Rea-^ 
foningy  which  proves  Defenfive  War  to  be  implied  in 
Xhtftxth  Command^  are  thefe,  viz. 

1 .  Reafonable  Love  to  ourfelves,  in  a  Degree  fu- 
perlor  to  others.  If  we  mull:  not  kill  others,  much 
lefs  ourfelves  ;  why  ?  Becaufe  we  muft  love  our- 
felves more  in  Degree  than  them.  Now,  does  our 
Author  deny,  either  that  we  fhould  love  ourfelves 
at  all,  or  in  a  Degree  fuperior  to  others  ?  No ! 

2.  Another  Ground  is  the  Necejfity  of  our  avoid- 
ing having  a  Hand  in  our  own  Death  ;  from  which 
is  inferred,  by  the  Law  of  Contraries,  that  we  fhould 
preferve  our  Lives  :  What  can  be  more  plain  ? 

3.  Another  Ground  is  the  intrinfick  Equity  of  this 
Precept^  and  its  Confirmation  by  the  GofpeL  Now, 
can  any  Reafoning  be  built  upon  firmer  Foundations 
than  thefe  mentioned  ?  Does  our  Author  deny  thofe 
Principles  I  reafon  from  ?  No  !  Well,  isn't  my 
Reafoning  from  them  juft  and  natural,  thus.  If  we 
muft  not  kill  others,  becaufe  we  love  them  \  much 
lefs  ourfelves,  becaufe  we  love  ourfelves  more  in  De- 


Farther  ;  If  we  muft  have  no  Hajtd  m  our  own 
Deaths  we  muft  defend  ourfelves  againft  unjuft  Vio- 
lence :  The  Reafon  of  the  Confequence  is  the  Law 
of  Contraries,  which  always  holds  good  §.  The 
Negative,  in  the  very  Nature  of  Things,  neceffarily 
implies  the  Pojilive-,  if  we  are  altogether /^^i;^, 
when  formidably  attacked,  and  fuffer  our  Death  to 
be  compaffed  without  refifting,  when  we  can  refift, 
we  virtually  confent  to  it. 

Now,   are  not  the  Reafons  of  thefe  Confequences 

juft  and  clear  ?   Does  our  Author  deny  them  in  par- 

G    2  ticular  ? 

§  Duo  contradi^oria,  non  pojfunt  ejje  fimul  vera  ;  Two  Con* 
tradidtories  cannot  be  together  true. 


E  44  } 
ticular  ?  No  !  Well,  feeing  he  grants  the  Premijfes^ 
from  which  I  argue,  and.  offers  nothing  in  particular 
againft  the  Reajons  of  the  Confequence,  '  it  will  hold 
good,  he  cannot  avoid  it.  If  the  aforefaid  Princi^ 
fles  be  not  plain  and  felf-evident,  and  the  Confer 
quences  or  Dedu6lions  from  them  jufl  and  clear,  I 
know  not  what  is. 

Well,  but  our  Author  doesn*t  like  it :  Why  fo  ? 
Hear  his  own  Words,  Vind.  ^.  15,    i6. 

^  There  are  fuch  flrange  Abfurdities  in  this  Man-^ 

*  ner  of  declaiming^  and  drawing  Conclufions,  a  Man 
'  muft  be  very  blind  that  cannot  fee  them.     A  pofi- 

*  tive  Precept  is  made  to  imply  its  dire6l  Reverfes 
'  A  Commandn,ent  not  to  kill,  is  implied  to  autho- 
'  rize  Killing  :  And  in  Confequence  thereof  the  blef- 

*  fed  Jefus  is  fuppofed  to  approve  of  PFar.     Whe- 

*  ther  this  be  agreeable  to  his  Life  and  Bocfrines^  the 
'  Reader  is  defired  to  confult.' 

To  which  I  reply  as  follows,  Stay,  Sir^  and  cool 
a  little  •,  why  fo  hafty  ?  why  fo  hot  ?  Take  care  that 
the  Charge  of  declaiming  does  not  turn  upon  your^ 
felf,  which  it  will  do  unavoidably,  if  you  don't  give 
good  Reafon  for  your  Cenfure. 

Let  us  therefore  examine  the  Strength  of  our  Au- 
thor's Reafonings  againft  the  Confequence  aforefaid. 
Arid, 

I.  He  fays,  Vind.  p.  16.  ^  A  pfitive  Precept  is 
made  to  imply  its  direct  Reverfe.^ 

I  anfwer  no,  not  at  all,  unlefs  it  be  in  Sounds  not 
In  Suhftance  or  Reality:  'Tis  true,  it  forbids  the 
killing  of  any  unjuftly,  and  yet  at  the  fame  time  en- 
joins., or  allows  of  the  juft  killing  of  Criminals  by 
the  Magiftrate  ^  but  inafmuch  as  this  killing  and  not 
killing  relpccl  different  PerjonSy  and  contrary  Cau- 
feSy  it  implies  no  Contradid:ion.  But  if  our  Author 
does  not  like  this  Solution  of  the  Difficulty  he  ftarts, 
•ivill  he  pleafe  to  cxcufe  me,    if  I  venture  to  turn  his 

Great 


[45i 

GreAt  G*n  upon  himfelf,  not  to  hurt  him,  but  to 
convince  him  of  his  Miftake,  and  fee  how  he  will 
like  it,     '  There  are  fuch  ftrange  Abfurdities  in  this 

*  Manner  of  declaiming,    and  drawing  Conclufions, 

*  a  Man  mull  be  very  blind  that  cannot  fee  them/ 
E.  G,  The  fixtli  Command,  with  its  Threatening^ 
according  to  our  -"aithor's  Judgment,  is  thus,  nou 
jhalt  not  kill  \  but  if  thou  doft,  thou  flialt  be  killed 
by  the  Mand  of  the  Magiftrate  (if  he  does  not  deny 
all  civil  Government,  he  muft  own  this)  then  the 
Confequence  cotnes  upon  himfelf ;  he  makes  a  pfi^ 
five  Precept  to  imply  its  dired  Reverfe  ;  in  a  Com- 
mandmicnt  not  to  kill^  he  im:  gines  that  an  authori- 
zing of  killing  is  implied  •,  I  leave  it  to  our  Author's 

'  Frudence  to  clear  himfelf  in  what  W  ay •  he  fees  beil. 

As  to  his  Query  afterwards,  Vind.  p.  i6.  '  And- 

'  in  Conlequepxe  thereof  the  blefTed  Jefiis  is  fuppo- 

'  pofed  to  approve  of  "War,     Whether  this  be  a- 

*  greeable  to  his  Life  and  Bo5irines^    the  Reader  is 

*  defired  to  confult.' 

I  anfwer.  The  blefTed  Jefus^  in  his  BotJrine^  ex- 
plained and  confirmed  the  moral  Law ;  this  he  him- 
felf informs  us.  He  came  not  to  dcfiroy^  hut  to  fulfil -, 
iie  likewife  folemnly  affures  us.  That  till  Heaven  and 
Earth  pafs^  one  Jot^  or  one  Title^  fball  in  no  wifi 
pafs  from  the  Law—and  that  whofoever  therefon 
fhall  break  one  of  the  teaft  Commandjnents^  and  Jhall 
teach  Men  fo^  he  fJoall  he  called  the  Least  in  the 
Kingdom  of  Heaven^  Mat.  v.  Now,  was  not  the 
Life  of  Chrift  agreeable  to  ]\\s,Bo5frine  ?  Yes  furely. 

If  our  Author  doesn't  like  this  Anfwer,  he  muft 
chufe  one  for  himfelf  ;  for  the  aforefaid  Query  con- 
cerns him  in  Effe6t  as  much  as  me, 

I  may  likewife  for  the  fake  of  Brevity,  leave  his 
other  following  Query  to  himfelf  to  Anfwer,  in  a 
Confiilency  with  his  Dodrine  of  killing  Criminals  by 

th'a 


[  46  ] 

the   Maglftrate,    or  his   Order,    which  is  the  fame 
Thing. 

'  Where  there  is  one   (faith  our  Author,  V.  p. 

*  1 6)  who  take  it  in  its  firft  Senfe    {i.  e.  the  Sixth 

*  Command  as  forbidding  War)  flain,  are  there  not 

*  many  Thoufands  of  the  latter  killed  in  the  Prac- 

*  tice  of  Fighting  ?' 

I  Anfwer,  It  may  be  fo  •,  but  in  the  mean  Time, 
if  thofe  that  hold  the  Do6lrine  of  abfolute  Non>Re- 
fiftance,  are  not  flain,  they  have  Reafon  to  thank 
thofe  under  God  for  their  Prote^ion^  who  hold 
Defenftve  War^  and  therefore  fhou'drr't  flight  thern^ 
and  condemn  them  upon  that  Account  ! 

Farther,  if  our  Author^  s  Obfervation  be  juft,  as 
it  probably  is,  then  the  Do^rhie  of  abfolute  Non- 
Rejiftance  is  a  Flefb-fleafing  Dodlrine  -,  feeing  that 
it  tends  to  fave  the  Cajh^  and  (in  fome  Senfc)  to 
prote6l  the  Buff^  tho'  inglorioufly  •,  I  confefs  it 
pafiTes  my  Underfl:anding  to  perceive  much  Spiritu- 
ality and  Self-denial  in  fuch  Matters  ;  but  I  leave  it 
to  every  one  to  judge  for  himfelf  ;  and  pro- 
ceed. 

Our  Author  complains  of  my  Explication  of 
Prov,  xxii.  3.  in  his  V,  p.  16.  and  obferves,  '  That 

*  I  make  hiding  one's  felf,    and  preparing  for  De- 
'  fence,    fo  exadrly  alike,    that  they  are  taken  the 

*  one  for  the  other.' 

I  Anfwer,  They  are,  in  my  Opinion,  alike  ;  for 
he  that  rightly  prepares  for  Defence^  provides  a 
Hiding-place  from  the  Enemy,  a  Fort  and  Infl:ru- 
ments  o{  JVar^  to  fcrecn  him  from  their  Vengeance  1, 
and  are  not  thefe  Things  the  Intention  of  a  Hiding- 
place^  viz.  to  conceal  and  prote^f  ? 

Here  I  may  enquire  how  can  a  prudent  Man, 
who,  according  to  the  common  Courfe  of  Things, 
forefees  temporal  Danger  and  Calamity  approaching, 

rationally 


[47] 

rationally  hide  himfelf,  in  the  Negle5f  of  the  afore- 
faid  Method  ? 

'  He   forefees  the  Evil  both  of  Sin  and  Punijh- 

*  ment   which  he  is   like  to  incur,    by  confidering 

*  Scripture  and  Hiftory^  and  the  natural  Tendency 
'  of  Caufes  -,  he  forefees  thofe  Evils  that  he  may 
'  Ihun  them  ^  he  betakes  himfelf  to  a  P/^^^  of 
'  Safety^    as  is  done  in  a  Tempefi  or  in  /F^r  :    He 

*  declines  the  Occafions  of  Sin,    and  averts  Dan- 

*  ger  from  himfelf  ;    he  bides  himfelf  till  the  Indig- 

*  nation  of  God  or  Man  be  overpaft  5  fays  Mercer 

*  and  Jejerus.     See  i  Kings  xvii.  3.    Ifa,  xlvi.  and 

*  xxxii.  2.    ilf^/.  X.   23.' 

5///  the  Simple  fafs  on  and  are  punijhed  ;  '  Pafs- 
'  ing  they  are  punilhed,'  fay  Junius  and  'Tremelli" 
us.     '  While   they    go    rafhly  and  imprudently, 

*  wherever  their  Minds  lead  them,  and  pafs  fecure- 
'  ly,    they   are  punifhed,'  fays  F  if  cat  or.     '  They 

*  caft   themfelves   into  Danger,^    faith   Vatahulus, 

*  IlaI^q  travellers,  who  not  perceiving  their  Z)<^»^<fr, 

*  do  noc  labour  to  fhun  it,  faith  Marian  and  Cafta^ 
lio.     *  They  pafs  on  to  Evils,   which  thro'  their 

*  Folly  they   don't   forefee  ;    or,    having  forefeen 

*  them,  have  flighted  them,'  faith  Mercer,  *  They 

*  go  on  boldly  and   carelefsly    in  their  cuftomary 

*  Road^^  {aith  Jejerus,     '  And  are  punijhed  \  being 

*  involved  in  Mifery,    and  oppreiTed,  they  pay  the 

*  Punifhment  of  their  Imprudence,  faith  Mercer, 
But  our  Author  proceeds  to  mention  the  folloW'- 

ing  Paragraph  of  my  Sermon,  p,  14.  viz. 

'  Now  if  the  Almighty  has  approved  of  War 

*  formerly,    and  there  is  ftill  the  fame  Ncceflity  of 

*  it,  under  the  Gofpel-Difpenfation  as  before,  it 
'  will .  follow,    that  it  is  equally  lawful  now  :    It  is 

*  abfurd  to  fuppofe,    that  the  bleffed  God,  who  is 

*  infinite  in  Wifdom,  and  unalterable  in  his  Nature, 

*  would  determine  contrarily  at  different  Periods  of 

*  Time 


t4n 

*  Time,    concerning  a  Cafe  that  is  fubflantially  the 
^  fame  !' 

Upon  which  our  Author  remarks  as  follows,  *  If 

*  this  Manner  of  Argijng    proves  any    Thing,    it 

*  proves    Otfenfive   War,  as  Liwfui   as    Dcfemive. 

*  God   approved  of  the  IfracUtes  taking  away  the 

*  PoiTeffions   of  many  Natioi^s  :     He  commanded 
'  them  to  deftroy  fome  utterly  •,    is  it   therefore  e- 

*  qually  lawful  to  do  fo  now,    whether  we  have  this 
^  Command  or  not  ? 

To  which  I  rep}.,  I'hat  /  imighty  God  never 
commanded  Offenfive  War  (properly  and  flri^liy  fo 
called)  Perhaps  this  may  be,  reckoned  by  fome  a 
Paradox  %  but  1 :  think  st  i«5  :  jlain  Truth  -,  the 
aforefaid  Inltances  are  not  Cffe',:ftve  Wr.r^  which  is 
the  unjuft  Inva/ion  of  anot.-r's  R';(ht  \  for  the 
blefled  God,  who  k  the  abfolute  and  original  i'r^- 
frietor  of  all,  transferred  the  cjvil  Ri^ht  oi  thofe 
Nations,  which  they  forfeited  by  Sin.,  to  the  Peo- 
ple of  Ifrael^  previous  to,  or  before  their  taking 
PoffefTion  thereof',  and,  as  ab^/uue  Lord  oi  Life^ 
and  a  righteous  Governor  and  Judge^  for  their  ex- 
traordinary Wickednefs^  gave  his  i^'^ople  Ijrael  Au- 
thority and  Commifllon  to  punifh  them,  and  put 
them  to  Death.  In  the  former  Infiance,  they  did 
but  take  forcible  PofTefTion  of  their  own  Country  and 
Goods  -,  and  in  the  latter,  they  were  but  Executio- 
ners of  judicial  Punijhment  under  a  pror  r^r  /luthori- 
ty^  and  therefore  there  was  nothing  of  Of-enftve  JVar 
in  thofe  Things. 

The  Almighty  never  did,  nor,  to  fpeak  with  Re- 
verence, ever  can,  in  a  Confiflency  with  the  Purity 
and  Perfection  of  his  Nature^  enjoin  fuch  a  wicked 
and  abominable  Thing  as  Offenfive  IVar  ! 

It  is  true  the  Manner  of  conveying  the  aforefaid 
dvil  Rights  and  penal  Authority ^  was  extraordinary 
m^  immediate,    peculiarly  fiiited  to  that  Difpenfa- 

tion 


[49] 

tion,  which  was  a  theocracy ^  God  himfelf  being  their 
King^  in  an  extraordinary  and  immediate  Way  ; 
a  Friviledge  which  no  other  Nation  ever  had,  or, 
fo  far  as  we  know,  are  like  to  have. 

And  therefore  not  only  civil  Rights^  2ind  judicial 
Power  and  Authority,  are  conveyed  always  mediate- 
ly to  other  Nations,  by  ordinary  human  Means,  ac- 
cording to  the  different  Laws,  Conftitutions  and 
Cuftoms  of  Countries  ;  but  alfo  the  claiming  the  afore- 
iliid  Rights,  and  exercifmg  the  aforefaid  Authority^ 
muft  be  mediate  alfo,  regulated  by  human  Reafon^ 
agreeable  to  the  Laws  ot  different  States  and  King- 
doms. 

Hence  if  the  Almighty  fliould  in  an  extraordinary 
and  immediate  Manner,  give  to  any  a  Right  to  o- 
thers  Pojfejjions,  there  wou'd  be  Need  of  infallible 
and  immediate  Revelation,  to  affure  us  of  this  Mat^ 
ter  •  nor  could  we  fafely  ad:  before  it,  in  either  of 
of  the  above  Inftances. 

But  there  is  no  Need  of  immediate  Revelation,  to 
inform  or  affure  us  of  thefe  civil  Rights,  or  civil 
Authority,  which  arc  convey' d  to  us  in  an  ordinary 
Channel,  we  are  apt  to  know  them  full  well  with- 
out. 

Nor  need  we  any  new  Revelation  to  inform  us 
of  a  l!ruth  that  is  engraven  with  indelible  Charac- 
ters upon  our  rational  Natures,  as  with  the  Point  of 
a  D/^;;?^?;/^, and  written  with  a  Sun-heam  upon  a  great 
Variety  of  Pages  in  the  facred  Volume  ;  namely. 
That  we  fhould  defend  ourfelves  and  Properties.  ^' 

Nor  do  we  need  a  new  Revelation  to  inflru6l  us, 
when  to  prepare  for,  and  endeavour  the  aforefaid 
Defence,,  the  Providence  of  God,  together  with  our 
own  Reafon,  will  eafily,  when  attended  to,  point 
out  the  "Time,  as  they  do  in  other  temporal  Cafes. 

As  to  our  Author^  %  hard  Conftrudtion  upon  thefe 
Words,  '  Only  Barrier, ""  in  my  Scrxnon,  f.  5.  V» 

H  f.  17. 


[  50  1 

f,  1 7.  and  the  Ufe  he  is  pleafed  to  make  of  it,  I 
fhall  only  fay,  that  the  aforefaid  Errata  of  the  Prefs^ 
ki  leaving  out  the  Word  Sometimes^  our  Author 
may  fee  corrected  by  the  Prefs  in  divers  of  them  •, 
the  Sentence  in  the  original  Manufcript  runs  thus  ^ 

*  Which  is  feme  times  the  only  Barrier  \  but  if  the 
aforefaid  W^crd  hadn't  been  correded,  our  Author 
might  eafily  know,  from  the  Series  of  the  Difcourfe^ 
my  Meaning  to  be  only  this.  That  fomctimes  Self- 
defence  is  the  only  human  or  outward  Barrier  againft 
Injufeice  and  Violence  ;  now  feeing  the  Law  cf  Cha- 
rity oblig'd  him  to  put  the  moil  favourable  Senfe 
upon  the  V/ords  that  they  can  in  Reafon  bear^  I 
leave  it  to  the  Reader  to  judge,  whether  fuch  Ma- 
laagement  be  a  Commendation  of  our  Author's 
Caufe  or  Candour. 

But  to  proceed ;  my  Opponent  mentions  another 
Paragraph  of  the  Sermon,  p,  15.  Vin,  p.  18. 
which  IS  this  ; 

'  It  is  ftrange  to  think,    and  hard  to  reconcile  it 

*  wit^i-  any  jult  Notion  of  divine  Goodnefs,    that 

*  Almighty  God,  fhou'd  under  this  lad  and 
'  bng;^';itrfl   Diipenfation  of  his  Grace  towards  the 

*  Children   of  Men,    inflead  of  enlarging  diminifh 

*  our  priv'ikdgesy  and  that  in  fo  tender  and  impor- 
'  taut  a  Point  !     Indeed,    methinks  fuch  a  Notion 

*  tends  to  call  a  difhonourable  and  inglorious  Re- 
'  iiectioii  upon  the  divine  Benignity  and  Goodnels  ; 
'  and  the  mofh  illuftrrous  Difplay  of  it,  that  was  e- 
/^'  ver  given  to  the  Children  of  Men,  by  the  Gof- 
'  pel  of  our  juord  jefus  Chriil.' 

Upon  which  he  remarks  as  follows  -,  V,  p.  18. 
:*  What  Priviledges  are  here  meant,  thofe  of  Fight- 
""  ing  for  our  PoFedions,  gaiymg  Riches^  enjoying 
""  Eftates,  ^c,  Tho'  Riches  acquired  by  honefl 
**'  Means,  may  not  be  /Mrc5?j£fte.ut  with  the  Doc- 
^  trines  of  Clirift  \   and  tlio'  we  mav  poftfs  in  the 

^  World 


C  51  ] 

*  Wo]'Icl   many  near   and   dear   Enjoyments,    yet 

*  Cbr'ijf:  and  his  ^eftimony  ought  to  be  preferred  a- 
'  bove  all  Things,  if  v/e  would  render  ourfcives  ac- 

*  ceptable  in  his  Sight,    Liikexw.  26.' 

To  whicii  I  reply,  that  there  are  thefe  following 
-Bknnffoes  in  the  aforefaid  Parr?graph^  as  I  appre- 
hend ;  namely, 

1 .  A  Mifreprefentation  of  the  Point  in  Debate  ; 
here  it  is  hinted  as  if  v/hat  I  was  contending  for,  w.as, 
in  Part,  gaining  Riches^  which  implies  an  Ofienfive 
War  \  now  this  was  exprefly  guarded  againfl,  in 
flating  tke  Queilion  in  the  Beginning  of  the  Ser- 
mon, in  the  Negative  there  mentioned. 

2.  A  begging  the  ^lefrion  in  Controverfy,  which 
fliou'd  be  proved  ;  for  he  here  takes  that  for  grant- 
ed, which  I  deny  ;  namely.  That  the  Do  Brine  of 
abfcliite  Non-refifiance^  is  the  Tcftimony  of  Chriji  ; 
and  then  reafons  upon  it,  to  the  Terror  of  the  Igno- 
rant, which  is  very  unfair. 

3.  By  the  Application  of  Luke  xiv.  26.  to  his 
Purpofe,  he  makes  the  Do6lrine  of  abfolute  Non- 
refiftance^  or  the  Negle5f  of  one  outward  Mean  for 
Self-defence^  one  'Term  of  Chriftianity  ;  infinuating, 
that  one  can't  be  a  Difciple  of  Chrift  without  it,  or 
true  Chriftians,  and  refign'd  to  the  Will  of  God, 
which  is  very  uncharitable  ! 

4.  He  fmfts  the  State  of  the  ^eftion^  which  is' 
not  whether  God  can  make  us  comfortable  in  thofe 
common  AffliBions, which  we  are  liable  to,  confider'd 
as  private  Men^  by  the  Courfe  of  Providence  •,  or 
which  we  may  lurrer  as  Chrtftians  upon  a  religious 
Account^  which  is  term'd  Perfecution  :  But  whe- 
ther as  a  State  or  Community  we  fhou'd  endeavour 
to  defend  ourfelves  by  Force^  when  Neceffity  re- 
quires, againft  a  foreign  Fce^  who  endeavour  to  rob 
us  of  our  Goods  and  Lives,  under  no  religious  Pre- 
text ? 

H  2  The 


[    52    ] 

The  next  Particular  that  our  Author  Gonfiders,  is, 
what  I  have  faid,     S.    p.  15,     16.     which  is  this  ^ 

*  Why,    my  Brethren,    Ihould  it  be  now  a  Sin  ta 

*  perform  (in  refpedl  of  Things  of  a  moral  Nature) 

*  that  which  was  under  the  Jewi(h  Difpcnjation  a  Sin 

*  to  negle^l  ?  Was  not  Meroz  expofed  to  a  bitter 
'  Curje^  becaufe  Jhe  came  not  to  help  the  Lord  again/i 

*  the  Mighty  ?  i.  e.  as  appears  by  the  Context,  Be- 

*  cauie  they  came  not  to  affift  their  Brethren  engaged 
'  in  Battle  in  a  good  Caufe.     Is  not  God  the  fame  as 

*  formerly,    and  the  Nature  of  Jujlice  and  Lyuflice 

*  the  fame 't     Did  not  the  Jews  live  undernhe  fame 

*  moral  Law  that  we  are  to  be  governed  by  P     And 

*  had  they  not  the  fame  Gofpel  for  Subftancc  ?'>■ 

Upon  which  our  Author  remarks  in  the  following- 
Manner,  Vind.  p.  20. 

'  The  firil  of  thefe  Queilions  I  really  think  not 
'  applicable  to  the  Point  in  Difpute  -,    becaufe  there 

*  is  not  any  Part  of  the  moral  Law  which  enjoins, 
*'  War  :  And  the  Reafon  v/hy  Meroz  was  fo  feverely 

*  curfed^    Poole  fays,  was  to  ihew  the  Sinfulnefs  and 

*  Un reafon ablenefs  of  their  cowardly  Defertion  of 
'  this  Caufe,  becaufe  it  was  the  Caufe  of  God-,   and 

*  they  had  the  Call  of  God  to  it,  whom  they  knew- 

*  to  be  able  eafily  to  cruHi  that  Enemy  whom  they- 

*  dreaded,  and  who  had  promifed  to  do  it :  So  that/ 

*  upon  this  View  of  the  Cafe,  there  is  this  only  pro- 
'  ved  by  the  Parallel^  That  it  is  a  Sin  to  negle5l  going- 
'  to  War  in  the  Caufe  of  God^    when  he  calls  to  it  : 

*  This,  therefore,  cannot  at  all  operate  againfl  thofe 

*  who  refufe  Fighting,  becaufe  they  apprehend  God 

*  hath  forbidden  it.' 

To  which  I  reply^  by  offering  the  following  Par- 
ticulars to  the  Reader^ s  Confideration. 

I .  That  our  Author  legs  the  S^ueflion  in  Delate  % 
'Hamely\  That  not  any  Part  of  the  moral  Law  en- 
joins War,  Whether  a  Defenfive  War  be  not  implied 


[53  ] 

h,  and  confequently  enjoined  by  the  Jtxtb^CommanJ^ 
I  leave  to  the  Reader  to  determine,  after  a  View 
of  the  Reafonings  I  have  before  offered  upon  that 
Head,  together  with  what  is  faid  in  the  Sermon  to 
the  fame  Purpofe  upon  the  fifth  Command,  p.  15, 
16,  17,  which  our  Author  has  thought  proper  noc 
to  meddle  with,  for  what  Reafons  he  knows  beft. 

2.  My  Opponent,  in  the  aforefaid  Paragraph,  re- 
ally, as  I  conceive,  gives  up  the  Caufe  for  which  he 
contends  ;  for  he  acknowledges  that  this  is  proved 
by  the  Parallel  of  Meroz,  namely,     '   That  it  is  a 

*  Sin  to  ncgleB  going  to  IVar  in  the  Caufe  of  God^ 
^  when  he  calls  to  it.' 

And  only  endeavours  to  fcrcen  him.felf  from  the 
Confequence  of  the  aforefaid  Conceffion,  by  this 
ilender  Pretext,  namely,  ^  This  cannot  at  all  operate 
^  againft  thofi; ,  that  refufe  fighting,  becaufe  they  ap- 
■  prehend  God  hath  forbidden  it.'  This  A.rgument 
I  have  before  confidered — to  which  I  refer  the  Read- 
er, and  fhali  only  add  a  few  Words,  together  with 
the  Sentiment  of  Grotius  upon  this  Head. 

The  aforefaid  Pretext  or  Apology,  diredly  tends, 
fo  far  as  I  can  fee,  intirely  to  overthrow  all  the  in-, 
trinfick  or  inmard  Goodnefs  or  Badnefs  of  human  Ac-, 
tions,  and  confequently  to  make  boch  Scripture  and 
Reafon  a  mere  Noje  of  PTax  ! 

'  Grotius,  fpeaking  of  juil  Wars,    obferves,  that 

*  they  are  in  holy  Writ  called  Battles  of  the  Lord,, 

*  I  Sam.  xvii.  4.7.  The  Ifraelites,  faith  he,  under 
'  the  Condud  of  Mofes  and  Jofljua,  having  by  Force 
'  of  Arms  repelled  the  Amalekites,  who  attacked 
'  them,  Exod^  xvii.  God  approved  of  the  Condu5f 
'  of  his  People,    tho'  he  had  given  no  Orders  upoa 

*  that  Head  before  the  Action.  And  farther,  God 
^  himfelf  prefcribed  to  his  People  certain  general  and 

*  eftablifhed  Rules  of  making  War,  Deut.  xx.  10, 
^15.    thereby   plainly   Ihewing,    that  War  might 

^  fome- 


[  54] 

*  fometlrnes  htjuft^  even  without  afpecial  Command 
^  from  God',    for  there  he  .makes  a  manifeft  Difte- 

*  rence  between  the  Cafe  of  thofe  feven  Nations,  and 
^  that  of  other  People  :  And  feeing  he  does  not  de- 

*  clarc  the  juft  Reafons  of  making  (Var^    he  hereby 
'  ilippofes,  that  they  may  be  eafiiy  difcovcred  by  the 

*  Light  of  Nature  :  Such  was  the  Caufe  of  the  War 
'  made  by  Je^phtha  againil  the  Ammonites^  in  Defence 

*  of  their  Borders^  Judges  xi.     But, 

^.  From  Mr.  Poolers,  Annotations  upon  the  Cafe 
of  Meroz^  which  I  had  not  cited  in  my  Sermon, 
nor  don't  remember  I  had  read,  our  Author  is 
pleafed  to  take  Cccaiion  to  reile6l  under  t^e  Mar- 
gin, Find.  p.  20.  upon  many  of  the  People  of  my 
Profefjion^    as  cowardly^    '  when  many  of  the  fame 

*  Profeffton  with  this  Sermon-writer  hid  themielves.' 

To  which  I  reply,  that  it  feems  fomething  Grange 
and  extraordinary  in  this  Gentleman''^  Conduct,  who 
appears  as  a  Patron  for  the  Doclrine  of  ahfoliite 
No?i-E.eftftcince^  that  he  ihoukl  not  only  enter  into 
an  Offt'nfive  War  with  me,  and  light  mje  unpro- 
voked, but  Ukewife  cafl  Scandal  and  Reproach  upon 
rnany  Perfons,  whotn  I  have  the  Hoi:our  of  being 
related  to  by  Profejfion^  who  were  long  fir.cc  dead, 
and  in  their  Graves^  and  fo  could  not  poffibly  offend 
him  f. 

I  do  declare,  that  I  had  it  not  in  the  Thoughts  of 
my  Hearty  ro  offer  any  Charge  againft  the  People  of 
his  Prcfeffijn  about  Cowardice^  and  therefore  was  not 
a  little  furprized  to  meet  with  our  Author's  Animad-- 
verftons  upon  this  Head ! 

But  frclng  this  Gentleman  is  pleafed  to  infmuate  a 
Charge  of  Cowardice  againft  many  of  the  fame  Pro- 
fefTion  with  ii^e  (and  brings  fonie  Authors  of  his  own 

Perfwafion 

f  Mortuus  non  mordet ;  A  dead  Man  does  not  bite.  De  mor-. 
luis  ^  abfcntihus,    nil  nifi  bonum  dicito  ;     Concerning  dead  an(| 

^knt  Perfons,  fay  nothing  but  Good. 


i  55] 

Perfwafion  to  prove  it)  I  would  only  obferve  in  their 
Vindication,  that  the  hjtance  alledged  of  their  hid- 
ing themfelves  (in  a  Time  of  Perjecution^  is  no  Proof 
of  it  -,  forafmuch  as  it  is  but  agreeable  to  the  Direct 
tion  of  our  Lord  Jeftis^  who  counfels  his  Difciples^ 
when  they  are  perfecuted  in  one  City^  to  fly  to  ano^ 
ther. 

And  pray,  have  not  divers  of  both  our  Profef- 
fions  adlually  done  fo  (for  Subflance)  at  the  Time 
of  the  firft  Settlement  of  this  Country  ?  Did  they 
not  fly  from  their  native  Soil  on  Canvas  Wings  a- 
crofs  the  great  Atlantick^  to  this  then  howling  Ame^ 
rican  TVildernefs^  in  order  to  find  a  fectire  Retreat ^^ 
from  the  Tempefl  of  Perfecution  ? 

Is  this  Inflance  of  our  Author's  Condu6i:  calm  and 
€onfi(\ent  ?  I  will  aflfure  him,  that  the  Sermon  he  is 
difpleafed  with,  was  not  framed  to  ferve  the  narrow 
and  comparatively  mean  Dejigns  of  a  Party^  but  to 
promote  the  common  Benefit  of  all  the  Societies  of 
the  Province^  in  their  Prote^ion  from  impending, 
Danger  and  Calamity  I 

But  to  proceed :  Our  Author,  in  order  to  recon-^ 
eile  God's  commanding  M^ar,  under  the  Old  Tefta-^ 
ment,  to  his  (fuppofed)  prohibiting  it  now,  propofes 
this  Expedient,  Find.  p.  20.  21.  namely,  he  '  be-^ 
'  feeches  his  Readers  to  remember,   that  he  fuffered 

*  and  required  many  Things  of  the  Jews,    hecaufe  of 

*  the  Hardnefs  of  their  Hearts,    which  was  not  ta^ 

*  continue  in  his  Church,  after  the  bright  Difcovery 

*  of  his  Gofpel  was  manifefted.  — Is  it  therefore  rea- 
^  fonable  to  fuppofe,  that  this  univerfal,  glorious  De-^ 

*  fign,  admits  of  War  and  Fighting,  efpecially  be-^ 
'  tween  fuch  Nations  as  profefs  to  be  under  the  Go- 
'  vernment  of  the  fame  Lord  and  Lawgiver  ?' 

Now,  in  order  to  ihew  that  the  af orefuid  Expedi- 
ent will  not  anfwer  his  Beftgn,  I  fhall  firft  mentioa 
Mr.  Pook'i  Interpretation  of  the  Place  of  Scripture 

his 


[56] 

his  Words  refer  to,  namely^  Mat.  xix.  8.  whcr6 
Chrifc  faith,  Mofes^  hecaufe  of  the  Hardnefs  of  y out 
Hearts^  fiiffered  you  to  put  away  your  Wives ^  but 
from  the  Beginning  it  was  not  fo. 

Poole  obfcrves  thus  upon  the  aforefaid  Words: 

*  The  Subilance  of  our  Saviour' s  Anfwer  feemeth  to  be 
'  this,     Mofes  gave  you  no  pofitive  Command  in  the 

*  Cafe,  he  could  not  mike  a  Law  directly  oppofite 

*  to  the  Law  of  my  Father.     But  iVlcfes  fuW  the 

*  V/antonnefs  and  Wickednefs  of  your  Hearts,  that 

*  you    wou'd  turn  away  'your  Wives  without  any 

*  juft  or  warrantable  Caufe  \    and  to   refcrain  your 

*  Extravagance  of  Cruelty  to  your  Wives.,    or  difor^ 

*  derly  turning  of  them  off,  upon  any  Occafion.  he 

*  made  a  Law  that  none  lliould  put  away  his  \Vife, 

*  but  upon  a  legal  Cognizance  of  the  Caufe,  and  gi- 
'  ving  her  a  Bill  of  Divorce  t     And  you  by  your 

*  Traditims  have  expounded  that  Law  beyond  Mo- 
^  fes  his  Intention,    and  made  a  Bill  or"  Divorce^ 

*  grantable  in  Cafes  which  he  never  tho't  of,  nor  in- 

*  tended  in  that  Law  :  But  the  Meafures  of  haw- 
*•  fulnefs,  are  neither  to   be   taken  from    Mofes  his 

*  temporary  'Toleration.,    and  much  Ids  from  your 

*  Traditions  and  Expofitions  of  the  Law  of  Mofes^ 
'  but  from  the  original  Inflitution  of  Marriage,  and 

*  from  God's  original  Law  in  Relation  to  it.'  The 
above  Expofition  of  the  Place,  I  apprehend  to  be 
juft  and  genuine.  ^ 

I  wou'd  therefore  obferve,  that  the  Author  of  the 
V.  goes  upon  a  wrong  Foundation  in  the  aforefaid 
Paragraph  *,  and  hence  his  Superftrudure  cannot  be 
good-f.  He  faith  that  He,  meaning  God,  for  of  him 
he  fpeaketh,  as  will  appear  to  every  Eye,  by  the 
Connedlion  of  thefe  Words  with  the  foregoing  Part 

of 

\  Stabit  opus  melius ffi  bene  fxahaJtSi  i.  e.  If  the  Foundation 
be  well  laid,  the  Superftrufture  will  ftand  the  better  ;  but  oh 
the  Contrary,  Debile  fundamentum/alUi  opus.  A  weak  foun- 
dation ruius  the  Fabrick-, 


is?] 

of  the  Paragraph,  fuffered  and  required  many  things  ; 
but  Chrift  faith  it  was  Mofes  that  Juffered^  not  requi- 
red^ the  Jews  to  put  away  their  JVives^  which  was 
but  one  Thing  ;  this  is  a  ftrange  complicated  Mif- 
take. 

It  is  admirable  that  our  Author  fhou'd  afcribc 
to  God  by  Way  of  Command  (for  does'nt  the  Word 
Required  fignify  as  much)  what  was  only  a  tempo- 
rary Permiffion  of  Mofes^  and  thus  contradict  our 
Saviour^  s  exprefs  Declaration^  in  no  lefs  than  three 
Particulars  at  one  Bajh  \  but  I  hope  it  was  thro* 
Inadvertency  that  our  Author  fell  into  this  unhappy 
Mifta'ke^  ^ndthat  when  he  confiders  the  Matter  far- 
ther, he  will  corred  it. 

In  the  mean  Time,  can  it  be  tho't,  with  the  leafl: 
Shadow  of  Reafon,  that  from  fiK:h  a  Foundation, 
any  good,  Conclufion  can  be  drawn  againil  Defenfive 
Wary  which  God  the  Father,  and  God  the  Son, 
repeatedly  commanded,  approved  of,  and  encou- 
raged with  their  Prefeme  and  Blejfing\\, 

It  is  likewife  probable  that  our  Author  meant  al- 
fo  the  Jewijh  Ceremonies^  but  thefe  Things  being 
Shadows  of  Chrift ^  muft  of  Confequence  expire  and 
evanifh,  when  the  Sun  the  Subftance  came  •,  buc 
where  is  there  any  Ground  to  believe,  that  TVar  is  a 
Xype  of  Chrift  •,  and  if  fo,  wou'dn't  it  conclude 
what  my  Opponent  doesn't  like,  namely,  that 
Chrift  is  an  eminent  Warrior^  feeing  that  the  Typ^ 
is  eminently  included  in  the  Antitype. 

Farther,  the  Jewiftj  Sacrifices  and  Ceremonies, 
were  Things  in  themielves  indifferent  and  innocent, 
antecedent  to,  or  before  the  divine  Precepts  concern- 
ing them,  and  therefore  might  by  divine  Sovereignty  be 
for  a  Time  enjoined,  without  any  Contradidion  to 
the  Purity  and  other  moral  Perfeiiions  of  the  divine 
Nature  \  but  the  Cafe  is  not  fo  as  to  War,  it  can  be 

I  no 

\  See  the  Sermons  upon  Exodm  xv,  3,' 


[  58  ] 

#9  Matter  of  Indiffcrency  in  itfelf,  for  it  confifts-  not 
m  the  fhedding  the  Blood  of  Beafts,  but  of  Men  ^ 
and  therefore  if  it  be  not  morally  Goody  it  is  mo?'aliy 
Evil  in  itfelf,  before  the  divine  Precept  refpeding' 
it  :  Elfe  there  is  ho  fuch  Thing  in  any  Inflance, 
and  all  Virtue  ^tr^d  Free  are  empty  Names ^  and  meer 
Cyphers^  that  have  no  foundation  in  the  Nature  of 
Things  ',  and  thus  the  very  Ba^s  of  all  Virtue  and 
Religion  is  fapp'd  :    A  doleful-  Stroke  indeed  ! 

For  what  can  more  deeply"  concern  tlie  Manners- 
of  Men,  than  the  taking  away  the  human  Life  t 
Which  puts  a  final  Period  to  oiir  State  of  Trials 
and  fixes  unalterably  our  everlafling  Condition  : 
Hence  one  of  thefe  two  Things  follows,  either  that 
God  Almighty  commanded,  encouraged  and  ap- 
proved of  frequently,  what  is  in  itfelf  tnorally  Evil-^ 
or  elfe  that  Defenftve  War  is  in  its  own  Nature^  mo- 
rally Good^    and  confequently  lawful  now.  - 

As  to  the  latter  Part  of  the  aforefaid  Paragraph, 
I  anfwer  in  the  AfHrmative  ;  that  it  is,  in  myAppre- 
henfion,  reafonable  to  fjppofe,  that  the  univerfal 
glorious  Deftgn  of  the  Gofpel-Difpenfation  admits  of 
Befenfive  PVar  Sind  Fightings  whenNecefTity  requires,: 
even  betweea  Nations  that  profefs  to  be  under  the 
Covernment  of  the  fame  Lord  and  Lawgiver,  for 
thefe  Reaibns  ; 

1.  Becaufe  it  is  under  the  aforefaid  Limitations 
morally  Good,  as,  I  hope,  appears  from  what  has 
been  already  fliid.     And, 

2.  Becaufe  being  fo,.  it  cannot  of  itfelf  have  a 
Tendency  to  Contention  or  Confufion,  or  any 
Thing  that  is  Evil  -,  what  is  Good,  cannot  in  itfelf 
tend  to  what  is  bad  ;  except  it  be  fuppofed  that  a 
Gaufe  produces  Efe^fs  contrary  in  Kind  to  itfelf  ; 
which  is  abfurd,  and  contrary  to  the  very  Nature 
of  Things   1     For  thus,    upon    this    Hypthefis^ 

Light 


C  59] 

Light     would    produce   Barknefs^    and   Darkneft 
Light. 

Nay,  it  is  fo  far  from  this,  that  the  Dodlrine  of 
Defenjive  IVar  directly  tends  to  keep  the  word  of 
Men  from  Injiiftice  and  Violence^  by  affeding  their 
Fear^  with  a  Vuw  of  the  Penalties  they  are  like  to 
incur  thereby  ;  this  tends  to  teach  Men  Wijdom^  as 
pious  Gideon  taught  the  Men  of  Succoth^  with  the 
Briars  and  Thorns  of  the  Wildernejs. 

Whereas  the  contrary  Opinion,  by  removing  the 
Arguments  of  Fear  and  Terror  from  the  Impeni- 
tent, v/hich  generally  have  tlie  mod  Influence  to  re- 
ftrain  them  from  the  Evils  they  love^  tends  to  give 
an  ungovernable  Loefe  to  their  Pajftons  and  Appe- 
tites^ and  fo  opens  a  Boor  to  Violence  and  Confufi- 
on,  and  every  evil  Work,  and  therefore  in  the  prcr 
fent  degenerate  State  of  Mankind,  it  is  of  dangerous 
and  pernicious  Confequence  ! 

Not  to  add  that  this  Method  of  affefting  the  Fear 
of  Men,*  by  the  threatning  of  Punijhment  againft 
TranfgrelTors,  proportioned  to  their  Crimes,  and  of 
infliding  it  when  there  is  Occaiion,  and  in  this 
Way  endeavouring  to  deter  them  from  Iniquity  ;  I 
fay  this  is  the  very  Method  which  the  blefled  God 
himfelf  takes  with  Mankind,  in  his  Word  written, 
and  by  his  Providence^^  of  which  there  are  innume- 
rable Inftances ;  Doesn't  the  Almighty  hedge  up 
frequently  the  Way  of  Sinners  with  'Thorns^  to  keep, 
them  within  proper  Bounds  ?  Does'n't  the  ailwii^ 
God  in  the  holy  Scriptures  denounce  Threatnings  of 
temporal  Puniihments,  againft  TranfgrefTors  ?  And 
doesn't  he  at  Times  infli6l  them,  and  therefore  from 
hence,  may  he  not  be  juftly  called  even  now,  y^ 
Man  of  War  .^- And  does  it  not  eailly  follow,  from 
what  has  been  faid  under  this  Head,  that  all  fucli 
who  oppofe  a  jufi  War  as  unlawful  under  the  Gof-_ 
fely  dQ  confequently  (tho'  I  truil  not  defignedly) 
I  2  re- 


[  6o  ] 

refleft  upon  the  Wifdmn  of  God's  Government  over 
the  Children  of  Men,  and  labour  to  make  us  unlike 
our  Maker ^  imagining  that  the  Perfection  ofChriJli- 
anity  confifts  in  this  Inllance,  in  our  being  unlike 
God  ;  a  ftrange  Sort  of  Perfe5fion  indeed  !  For  my 
Part,  I  cannot  but  think  that  Jehovah  is  the  Foun-- 
tain  and  Pattern  of  all  Excdlency^  and  that  the  Per- 
fe^ion  of  intelligent  Creatures^  eonhfts  in  Conformi- 
ty to  him  •,  but  itfcems  our  Author  is  in  this  Inftance 
of  a  different  Opinion  ! 

3.  Another  Reafon  why  I  think  the  Dj^gn  of  the 
Gojpel  Difpenfation  admits  of  Defenfive  War  and 
Fighting  is,  becaufe  the  Jewifo  Church  enjoyed  the 
Gofpel  as  well  as  we,  the  very  lame  for  Stihjianae^  as 
I  have  proved  at  large  in  the  16  p.  of  the  Sermon^ 
and  in  the  Appendix^  which  he  has  tho't  proper  not 
ta  meddle  with,  for  what  Reafon  he  knows  bell  ! 

Our  i^uthor  proceeds  to  cite  another  Paragraph 
of  the  Serrnon,  p.  16. 

*  Can  we  think,  my  Brethren^  that  God  would 
enjoin  and  approve  of  any  Practice  formerly,  that 
was  contrary  to.  the  moral  Lam  and  Gofpel-^  which 
the  Jews  enjoy'd  ?  Surely  N  o  !  That  is  contrary 
to  his  unalterable  Purity^  of  which  the  moral  Law 
is  a  legible  CopydiX\d  Exemplar,  V/ell,  if  a  juft  PFar 
was  not  contrary  to  the  moral  Law  under  the 
Jewijh  Difpenfation,  and  before  it,  why  lliould  it 
be  fo  now,  in  the  hke  Circumftances  of  Necejfity  ? 
And  if  it  be  not  contrary  to  the  moral  Law^  the 
ftanding  and  unalterable  Rule  of  our  Condu^y 
why  iTiould  any  fcruple  it,  or  oppofe  it  now  ? 
Upon  which  our  Author  remiarks  as  follows  {V^ 
p.  21) 

'  I  have  already  obferved,    that  the  Jlmightf% 

'  enjoining  and  approving  of  fome  Wars  formerly, 

does  not  authorize  any  Wars  begun  and  carried  on 

^  <?/  the  mere  Will  and  Pleasure  of  Men,     The  like 

Cir- 


[6i  ] 

Circumftances  of  Neceffity  mufl  be,  when  we  have 
the  divine  Command  and  'Diretiion^  and  not  other- 
wife.  -  If  it  be  a  Doubt  why  the  dcirk  and  diflant 
Profpe6ls  of  the  GofpeL  Vv'hich  the  Jems  had, 
did  not  difcover  to  them  in  general,  that  the. 
Time  fhould  come  when  outward  JVar  fliould  be 
laid  afidc^  the  fame  DifMculty  recurs  with  refpe6t 
to  Sacrifices^  Burnt- Offerings^  Clrcumcifion^  &c, 
and  yet  fome  of  the  infpired  Prophets  torefaw  that. 
Time.  If  it  be  objeded,  that  Sacrifices^  &c. 
were  Types  and  Figures  ;  fo,.  in  my  Opini^'n, 
v/ere  the  outward  Wars  and  Fightings  of  the 
Jezvs^  and  are  coniidered  in  that  Light,  by  reli-^ 
gious  Writers  of  many  Denon?inations.  That  the 
moral  Law  is  the  ftanding  and  unalterable  Rule  of 
our  Condudl;  I  grant  as  far  as  it  reaches  :  But  it 
is  not  from  thence  that  a  Scruple  about  Fighting 
arifes.  The  blelTed  Jefus  hath  taught  fome  Chrif- 
tians^  both  by  the  immediate  Dictates  of  his  Spi- 
rit^ and  the  Expreflions  of  his  Will,  when  perfo- 
nally  upon  Earthy  that  the  be(t  Way  to  keep  the 
Commandments,  Thou  fhalt  not  kill^  and,  'Thou 
fhalt  love  thy  Neighbour ^  is  yiot  to  harbour  any 
Ill-will  or  Revenge  againfl  any^  but  to  love  Ene- 
mies,  &c. 

To  which  I  reply.  That  our  Author  in  the  pre- 
ceding Paragraph, 

1.  Shifts  the  Queftion  in  Controverfy  -,  I  never 
pretended  to  defend  fVar^  begun  and  carried  on  aP 
the  meer  Will  and  Pkafure  of  Men ^  or  according  tQ^ 
their  Humours  and  corrupt  IaUIs  :  No  ! 

2.  He  ^ives  a  wrong  Turn  to  t;hofe  Words, 
'  The  like  Circumjlances  of  Necejfity^^  contrary  to 
their  natural  and  ufual  Acceptation,  as  if  they  figni- 
fied  the  Time  when  we  have  an  immediate  Command 
(fuch  as  the  Jews  had  in  fome  InftancesbytheLV//f/) 
he  raull  iTiean  this,    or  fay  nothing  to  his  Purpofc  ; 

whereas. 


[   62  -] 

.whereas  the  Words  only  fignify  our  being  in  the  like 
Banger  or  Diftrefs  ! 

No  doubt  we  lliou'd  confult  the  holy  Scriptures 
in  our  JVars^  which  contain  our  fianding  Rule  of 
Conducfy  and  confider  GgcTs  Providences  toward? 
us,  and  pray  to  him  for  Dire5fion^  and  in  this  Vv^ay 
we  may  expedl  to  know  the  Mind  of  G@d  as  well  as 
the  Jews  did  by  the  Urim  and  nmnmitn  ♦,  nor  did 
they  in  all  Cafes  confult  that  Oracle^  but  in  difficult 
only  ;  When  they  heard  that  the  Two  "Tribes 
€ind  a  Half  had  built  an  Altar  by  Jordan^  the  whole 
Congregation  gathered  th em f elves  together  at  Shiloh^ 
to  War  againft  them  \  but  fo  far  as  v/e  can  learn, 
did  not  confult  the  GTrf;;?,  JojJo.  xxii.  12.  So  like- 
likewife  in  that  War  undertaken  againft  the  Tribe  of 
Benja'rnin^  Jud,  xx.  they  only  enquired  v/ho  lliould 
go  upfirft,i;.  18.  tho'  after  a  Defeat  they  change 
the  Que  ft  ion. 

3.  Our  Author  puts  Sacrifices^  Burnt -O^erings 
and  Circumcifion  upon  a  Par  with  Befenfive  War, 
and  believes  them  to  be  Types  and  Figures  •,  but  of- 
fers only  his  own  Opinion,'  as  the  Foundation  of 
this  Argument,  together  with  the  Opinion  of  other 
religious  Writers,  which  are  no  Proof  to  me. 

To  imagine  that  the  Jewifh  Wars  were  Figures 
and  Types  of  the  fpiritual  Wars  of  Chriflians  againft 
^In  and  Satan,  as  it  wants  a  fcriptural  Foundation^ 
fo  it  is  attended  with  this  Abfurdity,  vix.  It  either 
iuppofes  that  the  pious  Jews  had  wo  fpiritual  War^ 
which  is  falfe  -,  or  elfe  that  the  Type  and  Thing  ty- 
pified f  for  Subftance)  exifted  together,  which  is  ab- 
furd  !  Befides  if  Befenftve  War  be  n«t  in  itfelf 
lawful,  it  is  Murder  ;  and  methinks  its  hard  to 
imagine,  that  a  holy  and  merciful  God,  ftiou'd  make 
a  Tjpe  of  Murder  I 

Why  fhould  it  be  fuppofed,  that  War  is  any  Part 
K>i  the  ceremonial  L^aWy  or  Law  peculiarly  given  to 
' '  the 


f  ^3  ]  ... 

fhe  Jews^    feeing  it  obtained  before  that  Difpenfati- 
on,  as  appears  by  Ahram'' s  Battle  ? 

But  if  it  be  for  Argument  fake  fuppos'd,  will  our 
Author  fay  that  it  is  lawful  in  any  Cafe,  to  offer  Sa- 
crifices under  the  Gofpel  ?  And  where  do  we  find 
that  ever  Circumcijion  was  permitted  to  the  Cen- 
tiles  ? 

4.  He  affertsin  other  Words,  that  the  moral  Lawi% 
imperfed  ;  he  grants  indeed  that  it  is  an  unalterable 
Rule  of  our  ConduEi^  as  far  as  it  reaches  •,  this  infi- 
nuates  that  it  doesn't  reach  far  enough  ;  and  this  in- 
deed he  elfewherc  fignifies,  />.  44,  but  adds  to  it 
{i.  e,  to  the  moral  Lav/)  Love  your  Enemies— 
Now  the  aforefaid  Affertion  is  contrary  to  the  ex- 
prefs  Declaration  of  the  holy  Scriptures,  Pfal.  xix. 
7,  8.  ^he  Law  ef  the  Lord  is  perfetJ^  converting 
the  Soul. 

5.  Our  Author  alfo  infinuates,  in  the  aforefaid 
Paragraph,  that  Love  to  Enemies,  and  not  harbour- 
ing Ill-will  or  Revenge  againll  any,  are  Precepts 
materially  nezv\  given  by  our  Saviour  when  per  Jon- 
ally  upon  Earthy  and  inconfiflent  with  Defenjivef 
War.     To  which 

I  reply,'  That  thefe  Duties-  were  exprefly  com- 
manded under  the  Jewijh  Difpenfation^  and  there- 
fore are  not  new  Precepts  (materially)  See  thofe  fa- 
mous Scriptures,  Prov.  xxv.  2.  If  thine  Enemy  be 
hungry^  give  him  Bread  to  eat  ;  and  if  he  be  thirfiyy 
give  him  Water  to  drink  :  By  £read  and  Water,  fays- 
Mr.  Poole,  he  underffands  all  Things  neceffary  for 
his  Subfiftence  ;  and  iikewife  Exod.  xxiii.  4.  If  thou 
meet  with  thine  Enemy* s  Ox  or  Afs  going  afiray,  thotc 
Jhalt  furely  bring  it  back  to  him  again.  '  So  far 
'  (faith  Mr.  Poole  upon  this  Scripture)  fhalt  thou 
^  be  from  revenging  his  Injuries^  tliat  thou  fbalt 
f  render  Good  to  him  for  them,*^ 

Now 


[  64  ] 

Now  feeing  the  Almighty  commanded  both  Love 
to  Enemies  and  DefeTifive  JVar  under  the  Jewifii 
J)ijpenfation.  then  cither  they  can  co  .fifl  toge- 
ther, or  God  commanded  inconfiftent  Things  at  the 
(iaine  Time  ♦,  but  feeing  the  latter  is  abfard,  and 
conveys  a  horrible  Notion  of  the  blejfed  God  as  an  iin- 
reajonaule  Being  !  the  former  muft  therefore  be  true. 

Farther,  let  it  be  obferved,  that  Love  to  our 
Neighbours  as  ourfches^  was  as  expre^y  enjoin- 
ed under  the  Jewijh  Difpenfation  as  now  :  See 
Levit.  xix.  1 8,  Thou p alt  love  thy  Neighbour  as  thy 
Jetf^  I  am  the  Lord  •,  and  therefore  it  is  confident 
with  Befenftve  War^  for  that  was  at  the  fame  Time 
enjoined,  or  elfe  the  aforeiaid  abfurd  and  terrible 
Confequence  will  follow,  viz.  That  God  com- 
manded contrary  Things  at  the  fame  Time  ! 

Moreover  Revenge  was  as  exprcHy  forbid  under 
the  Jewijh  Difpenfation^  as  under  the  Go/pel  -,  fee 
Lev.  xix.  iS.Thoupalt  not  avenge  or  bear  any  Grudge 
iigainft  the  Children  of  thy  People  •,  Prov.  xxiv.  28, 
29.  Be  not  a  Witness  againft  thy  Neighbour .,  without 
Cauje — Say  not  I  will  do  to  him  as  he  hath  done  to 
me.,  I  will  render  to  the  Man  according  to  his  fVork^ 
Hence  one  of  two  Things  necelTariiy  follov/s  •,  ei- 
ther that  private  Revenge  is  a  Thing  different  from, 
and  contrary  to  Befenftve  JVar.,  or  that  yllmighty 
God  both  commanded  and  forbid  the  fame  Thing  at 
the  fame  Time  ;  for  while  he  forbad  Revenge.,  he 
•commanded  Befenjive  War  ;  the  Abfurdity  of  which 
every  Eye  may  fee  ! 

Meer  Revenge,  which  propofcs  no  Aim  but  the 
Qrief  or  Befiru5fion  of  him  who  hath  hurt  us,  is 
contrary  to  the  Law  of  Nature^^    the  moral  Law 

of 

§  The  following  Sentence,  h  a  Rule  of  HefioJ^  Oper,  et  Dier. 
L.  I.  V.  710. 

*  But  if  th'  injurious  Friend  the  Wrong  repair. 
And  beg  a  Re  admiffion  to  thy  Care, 
Rejed  him  not    —    -^      — ' 


[  65  ] 

bf  God  and  the  Gojpel  of  Chriil  ;  inafmuch  as  it 
falls  under  the  Vice  of  Cruelty^  and  is  inconfifttni: 
with  Love. 

But  the  Cafe  of  the  Magiftrate  in  the  Execution 
of  Criminals^  is  quite  different,  as  I  obferved  in  the 
S.  /).  32;  '  He  loves  them  as  Fellow  Creatures^  and 
'  compaffionates   their   Miferies  from  a  Principle  of 

*  Humanity  \    and  yet  in  the  mean  Time  he  muft 

*  put  them  to  Deaths  not  out  of  perfonal  Revenge^ 
'  but  to  promote  Juftice  and  the  good  £;^^j-  of  Go- 
'*'  vernment.  And  thus  it  is  in  refpedl  of  S  elf -de- 
'  fence  and  /Fi^r,  the  Law  of  Nature  direds  to  fly 
'  thereto^     as  the  lafb  Remedy,  of  Neceffity,  6".  p, 

*  10.  The  Severities  exercis'd  thereby,  fliould  be 
^  only  when  the  Cafe  comes  to  Extremity^  and  our 
'  own  Safety  abfolutely  requires  it,  and  only  then 
'  as  far  as  it  does  require  it,  and  that  with  Reluc- 
'  tance  2i\\A  Ccmfaffion^  S.f,  29.'  So  that  a  pri- 
vate Defire  of  Revenge.,  is  neither  the  Principle  that 
animates  Befenfive  War^  nor  the  Scope  to  which  it 
is  dire-fled  ;  but  a  jufh  Regard  to  God'' s  commanding 
Authority^  is  the  Source  from  which  it  fprings,  and 
the  Prote^ion  of  our  own,  as  well  as  our  dear  Rela- 
tives Perfons  and  Properties^  from  unjufl  Violence, 
is  the  End  to  which  it  tends,  and  in  which  it  termi- 
nates 1 

So  that  Execution  of  Juftice  upon  Criminals  by 
the  Magiftrate^  either  after  an  ordinary  Courfe  of 
^/r/^/,  or  by  iht  extraordinary  Method  ot  Defenjive 
iVar^  is  called  Revenge  only  improperly.,  and  in  a 
large  Senie  ;  becaufe  of  the  Effe£l  thereof j  which 
foniewhat  refembles  it.  But  in  the  mean  Time  it 
differs  as  much  in  its  Pri?iciple  and  End^  from  what 
xsftricl'ly  and  properly  called  Revenge^  as  Light  froin 
Darknefs^  and  therefore  can  confifc  v/ith  Love  : 
The  due   Confideration   of  thek  Things,    wou'd 

K  prevent 


[  66  J 

prevent  our  being  impofed  upon,  by  a  meer  Sound 
o^  harfi  Words. 

Our  Author  next  proceeds  to  a  Paragraph  in  the 
Sermofi^  p.  20.  with  which  the  18  and  19^.  have  a 
Connexion,  which  flcing  he  has  tho't  proper,  per- 
haps for  prudential  Reaibns,  to  give  but  a  brief 
Hint  of,  I  v/ill  take  the  Liberty  to  cite  more  large- 
ly, as  follows  : 

'  And    fhould    not  the    Magijlratc   proteCl   his 

*  Stihje5fs   from  unjuft    Violencs  ?     Is   not  this  the 

*  Defign  of  their  Office^  that  under  them  we  may  live 

*  quiet  Lives ,   and-  that  they  may  be  to  us  a  Hiding-place 

*  fror/h  theWind^  and  a  Covert frcm  theTempeH  ofOp- 

*  preiTion !  W  hy  ehc  is  the  Svjord  committed  to  them, 

*  and  Ci^nthey  always  prote^  us  without  War.,  with-- 

*  out  oppofmg  Force  to  Force  ?    No  furely  ! 

*  Now  unlefs  the  Magifirate  punifhcs  Criminals  in 

*  his  own  Community.,  and  fcreens  his  Suhje^s  from  a 
*/^r^/^?^F<?r.-^,  what  is  his  Office  but  an  empty  Nams^ 

*  a  meer  Cypher.,    of  no  Moment  and  Confequence 

*  to  Society  ?    Nor  is  it  reafonable  he  fhould  exped 

*  Support.,  Honour  and  Obedience^  from  his  Suhje^fs^ 

*  if  they  in  Confequence  hereof,  do  not  obtain  Pro- 
*"  te5iion  from  him.     In  the  mean  Time  it  lliould  be 

*  carefully  obierved,  that  the  Magijlratc" s  Office y 
*■  and  confequently  the  Duties  of  it,  does  not  belong 

*  to  the  political  Laws  of  thejrce'j,  which  were  alterable ,- 

*  but  to  the  Mcral.,  which  v/as  inv^iriable  and  per- 
*■  petual.     Surely  by  the  Word  Pak  ent  in  the  Fifth 

*  CoM?4AND,  v/e  are  not  only  to  underHand  natu- 
•^ral,  but  political  Parents  ;  the  Magistrate  is 
'  the  Father  of  his  Country  by  Office,^' and 

*  then  only  indeed  does  he  merit  that  honourable^ 

*  CharaEier,    and  adl  up  to   it,    when  by  forming' 

*  and  executing  wholfom.e  penal  Laws.,  he  fuppref- 
*■  fes  Injuftics  amiong  his  Children,  when  by  prudent 
f  and  neceffary   Preparations,    and  when  Necefllty 

*  requires. 


[  67  ] 

*  requires,  by  vigorous  and  valiant  Efforts^  he  guards 
^  them  from  a  foreign  E?mny  I 

'  If  the  Magifirate  may,  and  fometimes  muft  ufe 
'  Force  in  fupprcHing  Tumults^  and  punifhing  De-- 
'  Unquents  in  his  own  Domains^  and  aoiong  his  pro- 
^  per  Suhjecls^  q\^  all  Or/^f^r  and  Government  muft 
'  ceafe,    and  the  wiideil  Anarchy  eniue  ;    why  then 

*  may  lie  not  ufe  Forct^  when  eaficr  Methods  avail 
^  not,  in  proteding  them  from  the  Infalts  of  o- 
^  thers  ?  May  he  according  to  the  exprefs  Word  of 
'  God,  punifli  his  crminal  Suhjc^s  with  Deaths  m 
'  fome  Cafes,  agreeable  to  that  famous  Scripture, 
'  Hethatjheds  Mart's  Bloody  by  Man  Jhall  his  Blocd 
^  be  Jhed  \,  Sindi  fhall  he  not  inflid  it  upon  others  equal- 
'  ly  guilty,  efpecially.  when  this  becomes  neceiTary 
^  to  defend  himfelf  and  his  Country  from  Defolation 

*  anc'  Fvuin  ?  Can  it  be  reafonably  imagined,  that 
^  a  Magifirate  fnould  ilie--^  greater  Love  and  Cle-^ 
^  mency  to  Foreigners  and  Strangers^  than  to  his 
'  own  Soi'^s  and  Subje^s^  to  whom  he  is  under  pe-^ 
'  cuiiar  Obligations ,  both  natural  and  political  ? 

'  Nor  h\s  our  Lord  Jefus,  in  the  New-Tefta- 
^  ment,  difanuLled'the  Magiftrate's  Ofice^  which  is 
'  fo  needful  to  Society  ;  Ko  !  But  on  the  contrary 
'  honoured  and  eftablifh'd  it,  by  his  Do5frine  and 
'  Example  •,  he  enjoined  his  Difciples,  ^o  give  to 
'  Ciefar   the    Things    that    are    Cajaf  s^    to    give 

*  Honour  to    whom  Honour  is  due,  and  Tribute  to 

*  whom  Tribute  •,  to  be  fubje^i  to  the  higher  Powers^ 
^  and  that  for  this  Reafon^  becaufe  there  is  no  Power 

*  but  of  God^  and  the  Powers  that  be^  are  crdaimd 
^  of  God  \  and  he  himfelf  paid  7rfj^'2//^,  yea  rather 
'  than  this  im^portant  Duty  iliould  be  negleded,  he 
^  procured  Money  by  a  Miracle.^ 

Now  let  us  hear  how  our  Author  anfwers  to  the 
aforefaid  Argument^  which  I  look  upon  to  be  ths 
Chief  that    I  h^ve  offered,    upon  which  the  whole 


[  68  ] 

Canfe  very  much  reils  ;    his  Anfwrr  is  as  follows* 

(V.  p.   22,   23) 

'  Upon  which  I  remark,  that  whenever  the  Mb- 

*  giftrate  is  convinced  that  the  Do^rines  of  Chriji 
'  JGrbid  War\    it  ivill  he  as  much  his  Buty^    as  any 

*  other  Man's ^    to  render  Obedience  to  thcfe  Dcc- 

*  trines.     However  the    People   called  ^akers^  do 

*  not  undtrtake  to  condemn  their  Superiors  ergfgirg  in. 
'  JVar^  in  the  prefent  unhappy  State  of  human  Af- 
^  fairs  :  We  rather  think  it  probable^  that  as  tliey 
'  have  fnewn  a  noble  and  Chriftian  Dilpofition,    in 

*  granting  Liberty  and  Protection  to  fuch  as  are  of 
'  tender  Confciences,  it  may  pleafe  Gcd  to  blefs  their. 
'  Arms  voith  Succefs^    arid  reward  them    for  their 

*  Kindnefs  to  his  People,  who  de(ire  to  live  in  Obe- 
'  dience   to  the  inward  Appearance  of  his   Spirit, 

*  which  leads  to  Purity  and  Pirfeftion  :  And  agree- 
'  able  to  the  Advice  of  the  Apofcle  Paul^  we  find  it 
'  our  Duty^  to  put  up  Prayers  for  Kings ^    and  them. 

*  that  are  in  Authority^  that  we  may  lead  ao^uiet  and 

*  peaceable  Life^  in  all  Godlinefs  and  Honefiy^  i 
^  Tim.  n.  I,  2.' 

To  which  I  reply, 

I.  That  if  it  be  the  Magifrrate's  Duty^  to  render 
Obedience  to  the  Bccfrines  th^t  forbid  PVar^  ;when 
coitvinced^  then  he  muil  either  quit  his  Ofice^  or 
bear  the  Sword^  the  Enfign  of  it,  in  vain  -,  for  in 
this  Way,  the  End  of  that  Injiitution  cannot  be 
anf.vered  •,  but  the  latter  is  abilird  ;  namely,  to 
carry  an  empty  Title,  a  'Name  without  the  things 
?.ud  therefore  the  former  mud  take  Place  ;  and 
hence  it  follows.  That  if  all  Magifirates  v/ere  con- 
vinced as  aforelaid,  they  mull  all,  wou'd  they  ad 
with  Decency  and  Confillency,  quit  their  PlaceSy 
and  then  there  wou'd  be  no  Government  at  all  ! 
Doesn't  therefore  this  DoElrine  di  aufolute  Non-Re^ 
fifiance  dcftroy  Magifira^y  dX^Stroke^?  And  thus  this 

Gcntkmaf\ 


[  69  ] 

(jintkman^    as  ufual,  gives  up.his  Caufe  in  Effed  ! 
But,  ^   ^-       ^  '•'  ■  ■  ■■"      '     ■        '"^-^'^ 

1.  Why  doesn't  our  Author  anfwer  to  my  Ar- 
gument from  xkit  fifth  Command^  in  favour  of  the 
Magillrate'^  Office^  v/hich  I  fignified  in  the  Sermon 
fhou'd  be  carefully  ohferved  ?  Is  it  included  or  not, 
in  that  Precep  ?  Why  doesn't  our  /mthor  fpeak 
out  his  Mind  plainly  ?  Is  it  the  Magiftrate\  Duty 
to  prote^  his  Subje^s  or  not  ?  If  nay,  then  his  Of- 
fice is  a  meer  Bubble^  which  only  deferves  to  be 
laugh' d  at  ;  if  yea,  then  Defenjive  War  is  included 
in  xh&  moral  Law^  and  confequently  is  lawful  now  ; 
unlefs  it  be  fuppos'd,  that  the  Gcfpel  oppofes  and 
deilroys  the  moral  Law^  which  as  it  is  contrary  to 
the  e:5^prefs  Beclaraticn  of  Chrift  himfelf,  elfewhere 
cited  in  this  Reply ^  fo  it  tends  to  tear  up  by  the 
Roots  all  Virtue  and  Religion^  at  one  difmal  Baflo  I 

If  our  Author  had  faulted  any  Part  of  the  prece- 
ding 'Train  of  Reafonings  about  the  Magiflracy^  he 
fnould  have  declared  it  ;  but  feeing  he  has  not,  his 
Silence  gives  Confent  to  the  v/hole,  which  therefore 
concludes  to  the  Overthrow  of  his  Cdtife  ! 

^.  Our  Author  informs  us,  '  That  the  People 
*"  ^called  Quakers ^  do  not  undertake  to  condemn  their 
*  Superiors  engaging  in  WaA\  in  the  pr>efent  unhappy 
'  i>tate  of  human  Affairs.'^ 

Well,  if  they  don't  condemn  them,  theyjuftify 
them  \  for  there  is  no  Medium^  unlefs  the  Mind  be 
in  Sufpence  and  undetermin'd  on  which  Side  of  the 
Queftion  Truth  and  J)uty  hes  ;  and  if  they  juftify 
their  Superiors  engaging  in  War^  they  cannot  confift- 
ently  condemn  Inferiors  that  war  under  them,  fee- 
ing that  Princes  cannot  war  without  Soldiers.  But 
our  Author  proceeds  to  inform  us, 

2.  That  the  ^takers  hope  for  God's  Blejfing  upon 
the  Arms  of  their  Superic?'^  -,  ^  We  rather  think  k 
^- pXohahle^    that  as  they  have  fhewn   a  noble  and 

^  CirijliaB, 


[70] 

*  Chriftian    DifpoftttGn^    in  granting   Liberty   and 

*  Frote5lion  to  fuch  as  are  of  tender  Confciences,  it 
^  may  f  leaf e  God   to  bless  their  Arms  w//i>  Suc- 

*  CESS.'*^  Now  furely  if  they  believed  all  War  was 
unlawful,  they  wou'dn't,  one  wou*d  think,  ex- 
ped:  God's  BleiTing  upon  it.  They  jufdy  com- 
mend the  Liberty  granted  by  the  Govermnent  tQ 
tender  Confciences^  I  join  v/ith  them  with  all  my 
Heart,  and  bkfs  God  for  it,  and  pray  that  it  wou'd 
pleafe  that  Sovereign  Maiefcy,  by  whom  Kings 
reign,  and  Prifices  decree  Jufiite,  to  continue  it  to 
the  lateft  Generations,  even  while  Sun  and  Moon 
endure  !  I  cannot  but  look  upon  Liberty  of  Confci- 
mce^  and  Prote^ion  therein,  in  Matters  of  a  religi- 
ous Nature^  to  be  the  unalienable  Right  of  all  Man- 
kind^ and  the  peculiar  Glory  of  the  prcfmt  Reign  ! 
But, 

3.  The  People  called  fakers  (as  our  Author 
informs  us)  pray  for  the  Bleffing  aforefaid,  for  ha- 
ving before  in  the  fame  Paragraph  fignined  their  not 
condemning  of  their  Superiors  engaging  in  PVar^  and 
having  expreffed  their  Hopes  of  a  divine  Bleffng  up- 
on their  Arms^  he  tells  us  they  crown  all  with  their 
Prayers  for  fuch  as  are  in  Authority^  and  that  for 
this  Purpofe^  that  they  may  live  a  quiet  and  peaceable 
Life  ;  /.  ^.That  by  the  Exercife  of  their  Sovereign's 
Authority  in  Arms,  accompanied  with  the  Bleffing 
pf  God,  the  Enemies  of  our  Peace  may  be  reprefs'd, 
and  our  Quiet  reftored  upon  a  firm  and  honourable 
Bafis  ;  this  I  take  to  be  the  true  Senfe  of  the  Para- 
graph in  its  Conne5iion^  without  tl-e  lead  Strain. 

This  is  wholefome  Dodrine  indeed,  with  which  I 
cordially  concur,  and  am  glad  to  have  fuch  a  ^efli- 
meny  in  favour  of  the  late  excellent  Association  \ 
in  the  mean  Time  allow  mc  to  propofe  the  follow- 
Jowing  Queries  \,  namely, 


^lery  i .  If  this  be  the  ^mkerh  Sentiments,  do? 
they  not  firmly  hold  the  Lawfulnefs  of  Defenjive 
IVar  undef  the  Gofpel? 

^lery  2.  Then  how  comes  our  Author^  who  ap- 
pears under  the  Chara^er  of  their  Apologifi  (before 
an  Attack)  to  contradid:  them  fo  much  in  his  pre- 
fent  Performance  ?  In  his  Preface  he  declares,  tha€ 
IVar  is  abfchtely  forbid  by  the  BoBrines  of  Chrijl  ; 
^' I  thought y    fays  he,    the  Sermon  was  to  prove  that 

*  agreeable  to  the  Doctrines  of  Chrijl ^  which  is  abfo- 
'  lately  forbid  thereby.''  Now,  what  was  the  Scheme 
of  the  Sermon  to  prove  but  'Defenfive  War  ?  The 
Title  and  whole  Frame  of  it  fhew  this.  A  nd  V.p.  2  ^. 
he  calls  it  an  Evil^  an  Apoftacy  from  the  Life  and 
Spirit  of  Chrifty  a  forfaking  of  the  Simplicity  of  the 
Gofpel  -,  his  Words  are  thefe  •,   '  Thus  the  Simplici- 

*  ty  of  the  Gofpel  being  forfook  for  worldly  Pomp 

*  and  Power,    inftead  of  the  loving  and  forgiving 

*  Temper,    which  it  enjoined,    it  was  mifcOi.flrued 

*  to  allow  of  Violence  and  OpprefTion  in  this  Apo- 
'  ftacy  from  the  Life  and  Spirit  of  Chrifi;  \  many 
'  Evils  which  tlie  primitive  Cliriftians  were  redeem- 

*  cd  from,  come  to  be  reckoned  neceflary  and  cx- 
^  pedient  •,  and,  fpeaking  of  the  primitive  Friends, 
^  he  fays,  they  were  convinced  by  the  Spirit  of  the 
''  Sinfuinds  of  War.' 

1^  ea,  fo  great  is  the  Evil  fiippofed  to  be,  that 
onr  Author  informs  us.  Find,  p,  3.  That  fuch  who 
hold  it  dGcfrinaUy^  arc  to  be  excluded  from  Church 
Fellowfhip  •,    '   And  they  efteem  it,    faith  he,    their 

*  Duty  to  teilify,    that  fuch  are  not  in  Unity  with 

*  them,  who,  making  ProfefTion  of  this  inward 
^  Principle,  manifeft  a  Condudl  contrary  to  it.*  If  fo, 

^iery  3.  How  can  he  or  they  forbear  condem- 
ning fo  great  a  JVickednefs,  as  lie  reprefents  War  of 
all  Kinds  to  be,  if  they  are  of  the  fame  Opinion 
^ith  him  ?    And  much  more,    how  can  a  BleflTing 

from' 


[  72  ] 
from  God  be  expe6led  upon  what  is  fuppofed  to  be 
an  abominable  huqu'ity^  and  that  BlelTing  ^r<s)'6'^  for? 
I  profefs,  it  furpaircs  the  Reach  of  my  Underftand- 
ing,  to  reconcile  thefe  Things  together  ! 

^ery  4.  Is  there  no  Appearance  (at  leaft)  of 
great  Uncharitablenejs  in  the  aforelaid  Paragraph^ 
in  confining  Perfons  ot  tender  Confciences^  and  true 
Chriftianity^  to  the  narrow  Pale  of  the  ^aker  So- 
ciety, or  peculiar  Principles  ?  To  bis  People,  who  de- 
fire  to  live  in  Obedience  to  the  inward  Appearance  of 
his  Spirit,  ivhich  leads  to  Purity  and  Perfe^iLn  ? 
Now,  v/ho  can  we  underiland  by  thofe  Terms  a- 
greeable  to  our  Author's  Vind.  but  fuch  as  are  for 
immediate  Inspiration,  and  againft  Defenfive  IVar  ? 
Isn't  Gratitude  exprefled  for  Li/^^r/jy  granted  to  thofe^ 
and  to  no  others  •,  and  a  Hope  o'iSuccefs  upon  our^^- 
vereign's  Arms,  grounded  alone  upon  that  Founda- 
tion ?  Isn't  this  ftrange  and  hard  to  account  for? 

But,  bleffed  be  God,  whatever  our  Author  may 
imagine  to  the  contrary,  Chrijl's  Sheep  are  not 
cooped  up  in  one  Fold,  but  fcattered  in  many  ♦,  we 
have  Reafon  to  rejoice  that  the  Lord  is  to  be  our 
Judge,  and  not  fliort  fighted  Creatures. 

Here  I  would  beg  Leave  to  tranfcribe  the  Senti- 
ment of  the  learned  Grotius  upon  that  famous  Scrip- 
ture dttd  by  our  Author,  i  Tim.  ii.  i,  2,  3.  I  ex"- 
hort  therefore,  that  Jit  ft  of  all  Supplications,  Pray- 
ers, Interceffions,  be  made  for  all  Men  -,  for  Kings, 
and  all  in  Authority  -,  that  we  may  lead  a  quiet  and 
peaceable  Life  in  all  Godlinefs  and  llonefty.     For  this 

is  GOOD    AND    ACCEPTABLE    IN  THE  SiGHT   OF  GoD 

OUR  Saviour.  Hence,  faith  Gr^//^J, '  We  are  taught 
'  three  Things  •,    i .  That  it  is  pleafing  to  God  that 

*  Kings  fliould  become  Chriftians.     2.    That  being 

*  converted  to  Chriftiardty  they  ftill  continue  Kings ; 
'  which  JuftAn  Martyr  thus  exprelTed,  We  pray  that 

*  Kings  and  Princes  may,   together  with  their  royal 

*  Power 


[  73  ]' 
'^  Power,  be  found  to  have  wife  and  feafonable  Sen- 

*  timents  f.     And  in  the  Book  intitled,    The  Con- 

*  ftitutions  of  Clement^  the  Church  prays,  Chriftia- 
'  na  ta  tele^  for  Chriilian  Magiftrates.  And  3.  That 
'  it  is  acceptable  to  God  that  Chriftian  Kings  Ihould 
^  contribute  their  utmoil  to  the  ^iet  of  others.  But 
'  how  he  explains  this  in  another  Place,  Rom.  xiii. 
'  4.  He  is  the  Minifier  of  God  to  thee  for  Good  •,    if 

*  thou  do  III,  he  afraid,  for  he  heareth  not  the  Sword 
'  in  "Vain  \  for  he  is  God^s  Minifier,  an  Avenger  to 
'  execute  Wrath  upon  them  that  do  Evil.  Under  the 
'  Right  of  the  Sword  is  figuratively  comprehended  eve- 
'"  O'  f^'^^  of  Fu7iifoment  ^ .* 

The  next  Particular  taken  notice  of  by  my  Oppo- 
'fieyft,  Mr.  S.  is  what  I  have  faid  upon  the  Counfel 
of  John  the  Baplift  to  the  Soldiers,  S.  p.  20.  the 
Force  of  which  he  endeavours  to  evade  by  three  Ex- 
ceptions. I.  He  fays,  '  They  were  Roman  Soldiers  * 
Anfwer,  What  then?  Should  not  they  be  told  their 
Duty  for  thac  Reafon  ?   2.   'If  abftaining  from  War 

*  be  the  Perfe^ion  of  the  Chriftian  Religion  (fays 
'  Mr.  6".  ^:  p.  23)  that  is  a  Point  the  moil  dif- 
'*  cuk  to  be  Jearnt,  is  it  likely  or  reafonable  to  ex- 
'^  pec^l  that  John\  upon  th-  Pagan  Soldiers  firft.  Ap- 
^  plcation;  ihould  declare  that  t<'  them  ?* 

Anfwer,  Here  our  Author,  as  ufual,  begs  the 
'^teftion  in  Bfpute.  I  df^ny  abilaining  from  War 
"totally  to  be  any  Point  of  Chriftianity  at  all  •,  it  is  fo 
far  from  a  Perfe5ficn  in  it. 

3.  Mr.  S.  tells  us  what  he  would  do.  Anfwer, 
What  is  that  to  the  Purpofe  }  It  is  what  he  ihould 
do  we  enquire  after,  and  not  the  other.  If  he  would 
hot  reprove  Men  for  what  he  reckons  finful,  who 
can  help  that  ?  Farther,  he  enquires,  towards  the 
Ciole  of  his  Paragraph,    p.  24.    Can  War  fubfiit 

L  without 

f    Apot.  I.     /.  32.     Edit,  Oxon. 

**  A  Tranflation  with  BdrhdracKi  Notei>  p.  32* 


[74] 

witlioiir  Violence  ?  Anfwcr,  Yes,  without  priyafe 
Violence  or  Ravages.  The  Roman  Laws,  tho'  they 
allowcid  Soldiers  to  take  Prey  from  Enemies,  yet  did 
net  permit  the  leaft  Injury  to  Friends  f. 

If  thefe  Words,  do  Violence  to  no  Man,  be  con-\ 
fidercd  in  a  confident  View  with  the  other  Part  of 
the  Advicf^,  to  he  content  with  their  Wages ^  it  can 
reafonably  be  fuppofed  to  mean  no  more,  than  to* 
abilain  from  private  Plunders  and  Ravages,  an  £- 
vil  which  Soldiers  are  at  Times  under  flrong  Temp- 
tations to  ! 

Or  that  they  fhould  be\vare  of  engaging  in  an  un- 
jaft  War,  or  of  exercifing  Inhumanity  and  Cruelty 
tovv^ards  thofc  they  conquered  by  a  juft  One,  feeing, 
his  advifing  them  to  be  content  with  their  Wages,^is 
2-  tacite  ^ipprobation  of  rhat  Work  for  which  they 
received  them. 

Tiie  Abufes'  of  War  by  fome  can  be  no  juft  Ar- 
gument againit  the  regular  Ufe  of  it.  It  is  true,  it 
is  attended  vith  diftreHing  Crcumftances  ;  but  it  is 
as  true,  that  the  utter  Rejection  of  it,  and  being  in- 
ti'r^ly  -pajjive  under  the  Rage  and  Ravages  of  aban» 
doiud  Banditti,  is  much  more  fo  •,  and  indeed  this 
makes  us  criminal,  as  well  as  mi/erable  I 

Ovu-  Author  next  attacks  my  Argument  from  the 
.nee  of  the  Centurion,    S.    p.  21.     This  he  en- 
lurs  to  confute,    V.  p.  24,  25.    The  Grounds 
V  s  upon  are  tw^o,  viz. 

]-Iis  uRial  begging,  of  the  S^ieftion  in  Controver- 
♦uk's  it  for  granted,  that  the  Denial  of  every' 
•  )f  War  is  a  Point  of  Perfeflion  in  Chriftianity\^ 
.  :.\c{\  I  abfolutely  deny  ;  and  upon  this  Foundation^ 
vviVich  he  has  offered  no  Arguments  in  his  whole" 
F-erfcrmti?ice  to  tflabliih,  he  proceeds  farther  to  ob- 
rp-ytj  that  our  Lord  knev/  the  bed  Method  to  deal 

with' 

i  Vid,  Annot.  Bgz,  ^  Calv.  iff  Lo€i 


0. 


[75] 

with  frail  Mortals,  was  to  lead  them  by  Degrees  to 
Perfe5fion. 

Anjwer  ;  This  is  not  applicable  to  his  Argument^ 
unlefs  he  had  firfl  proved,  that  the  rejecting  of  De- 
fenfive  War  w^s  a  Voint  of  Perfecfion. 

2.  He  labours  to  divert  the  Force  of  my  Argu» 
ment,  by  obferving,  that  if  the  Sermon-writer  could 
have  proved,  that  after  this  Miracle,  which  our 
Lord  wrought,  that  if  the  Centurion  had  retained  his 
military  Employ^  there  would  have  been  fonie  Foun- 
dation for  my  Argument. 

I  reply,  it  is  a  Mtjiah  -,  an  Argument  of  Right 
is  vaftly  better  than  from  Fa5f^  in  fallible,  impertecl: 
Creatures :  I  enquired  what  was  his  Duty  to  do, 
and  not  what  he  did  ;  it  is  not  by  the  Examples  of 
Men,  but  by  the  Laws  of  God,  that  we  fhould  re-f 
gulate  our  Condud: ! 

Befides,  feeing  our  Author's  Opinion  fuppofes  the 
Repeal  of  an  eftabliHied  Pra^ice,  it  is  his  Bufinefs 
to  lliew,  that  the  Centurion  did  not  retain  his  Ji2ili- 
tary  Office  :  We  do  not  find  that  Chrifi  faid  a  \Vo:d 
againft  his  Continuance  in  it ;  No  !  but  on  the  con- 
trary, he  clfewhere  commands  to  render  to  Cefar  th§ 
things  that  are  Cefar'' s  -,  among  which  was  the  Tri- 
bute Money,  wherewith  the  Soldiers  were  sup- 
ported. Now,  if  this  had  been  fimply  unlawtul, 
would  Christ  have  enjoined  it  for  that  End,  with- 
out Reproof y  yea,  and  paid  the  'Tribute  Hivfelf  ? 
Doesn't  Christ's  Precepts  and  Practice,  re-^ 
fpeding  the  Tribute  Money,  plainly  imply  his 
Approbation  Q^  dL]u?i  or  Befenftve  IFar?       : 

My  Argument  is  not  drawn  from  the  CenttiH-. 
m^s  not  laying  down  his  0^^^,but  from  ChriiVs  not 
enjoining  him  fo  to  do. 

The  next  Argument  in  the  Sermon   that  Mr.  S. 

is  pleafed  to  animadvert  upon,    is  that  from  John 

%V\n»    36.    My  Kingdom  is  not  of  this  Worlds   elje 

L  2  woui:^ 


[  76  ] 

wotdd  my  Servants  fight ^  that  IJhould.  net  he  delivery 
ed  to  the  Jews ^  S.  p.  22. 

Our  Author^  to  compafs  his  End,  cites  Mr.  Pcfk'% 
Annotations  on  the  Place  -,  which,  tho'  th'^y  ihcw 
that  it  was  not  the  Duty  of  Chr/fl's  Difciples  to 
fight  for  his  Frote^ion^  in  his  xir^elent  extr;'.oidin..ry 
Situation^  or  to  promote  his''  fpiri-ttd  Kingdom  \ 
yet  they  confirm  the  Point  I  had  in  View  in  rriV  Ar- 
gument in  thefe  Words,  viz.  '  For  v/as  there  ever. 
'  an  earthly  Prince  apprehended  and  bound,  for 
*  whom  none  of  his  Servants  would  t;ake  up  Arms  }\ 

But  Mr.  6".  defires,  rne  to  confider,  whether 
Chrift's  din:'6Ling  us' to  prry^  That  his  Will  may  he 
done  in  Earthy  as  it  is* in  Heaven^  dees  not  mtich 
more  clearly  exprefs  an  Injuv5Uon  to  live  in  Love  and 
Peace  ?  I  aniw^^r,  Defenfive  War  is  conrifcent.  with 
hove.,  as  I  have  before  fhewny  if  hot,  what  be- 
comes of  the  Magiftrate  \  See' this  Matter  opened 
in  the  Sermon,  p.  31,  32.  which  it  feems  our  Au- 
thor thought  it  prudent  to  pafs  over  in  Silence;— and. 
is  it  not  the  Defign  o^  Defenfive  ^/^^^r  to  procure 
Peace  by  Conflraint  ?  Moreover,  the  Angels  in  Hea- 
ven are  Warriors,  as  appears  from  the  preceding 
Sermons!/- 

Religion  is  one  Thing,  and  human  Society  is  ano- 
ther ;  the  former  is  fpiritual,  the  latter  temporal  -^ 
and  therefore  fpiritual  Weapons  are  fuited  in  Nature 
and  Kind  to  the  one,  and  temporal  to  the  other : 
How  unreafonable  is  it  therefore  to  fjppofe,  thatbe- 
caufe  Chrift's  Reign  in  the  Soul,  which  is  a  fpiritual 
I'hing,  cannot  be  promoted  or  maintained  by  tem- 
poral Means  (dire6tly  or  immediately)  that  therefore 
a  ternpcral  Kingdom  cannot,  '  or  fhould  not  be  pro- 
moted, or  prcferved  by  them,  under  God,  which 
are  of  the  fame  Kind  with  it,  and  iliitcd  to  it !  This 
is  juft,  in  other  Words,  to  fay,  Becaufe  that  unfuit- 
^ble  Means  will  not  anfwer  the  End,   therefore  fuit- 

abk 


L  77  J 

able  will  not !  According  to  the  aforefaid  plain  Con- 
cejfion  of  our  Lord,  the  Siibje^fs  of  a  temporal  King 
n~)ay,  and  oui^ht  to  fight,  in  the  Defence  of  their 
King^  their  Country^  and  civil  Privileges  \  and  that 
for  this  Reajon^  btcaufe  that  Mean  is  fuited  to  the 
E'nd.  ''"'    '^   ' 

"  But  to  open  this  Matter  a  little  more,  let  it  be  ob- 
ftrved,  that  there  are  two  notable  Societies  among 
Men,  namely.  Civil  and  Eccleftaftical  \  which,  the' 
they  appear  mixed  and  confiifed,  becaufe  the  fame 
Perfons  are  frequently  Members  of  both,  are  not- 
withflandir^g  diftindt  and  different  from  each  other  ^ 
they  tend  to  different  Ends  by  different  Means ^  and 
have  refpeclively  different  Kinds  of  Power.  The 
Eyid  of  ecclefiaftical  or  religious  Society^  is  everlafl- 
ing  Happinejs  ;  bqt  the  End  of  civil  Society^  is  the 
Peace  and  Safety  of  the  State:  Thele  £;2^j  being 
very  different,  it  is  no  Wontler  if  the  Means  condu- 
cing to  them  be  fo  likewife.  To  eternal  Happinefs 
^one  can  come,  except  by  an  unconftrained  and  fin- 
cere  Obedience  to  the  divine  Precepts,  iffuing  from 
Faith  and  Love,  which  it  is  the  great  Bufinefs  of 
Religion  to  promote:  But,  on  the  other  liand,  it  is 
no  Matter  to  the  State^  whether  its  havjs  are  o- 
bey'd  /rf^/y  or  not ;  if  they  be  but  obey'' d  outwardly, 
it  is  enough  -,  this  Obedience  it  is  their  proper  Bufi- 
nefs to  procure,  which  mjay  be  effecSled  by  the  Fear 
of  Punifl^rnent  and  'Death.  In  ffiort,  the  Power  of 
the  State  extends  to  Mens  Bodies.^  but  that  of  the 
Church  refpeds  the  Soul :  The  former  may,  and 
therefore  ought  to  be  compelled  to  Obedience.,  thro' 
a  Dread  of  Piinifhment  and  Death  ;  but  the  latter 
cannot  be  forced  by  outward  Violence  \  and  therefore 
the  Church  can  have  no  Power  over  it,  nor  reclaim 
Delinquents  any  other  Vvay,but  by  Re-proof ^Counf^l^ 
Entreaty^  and  in  cafe  of  perfevering  Obfitnacy.,  de-^ 
Clare  them  unworthy  of  their  Communion,  The  Laws 

of 


[7S  ] 

(of  civil  Society  refped  the  Peace  and  Good  of  the 
Commonwealth ;  but  the  Canons  of  Churches  are  de- 
figned  to  promote  and  preferve  Purity  of  Bc5irine^ 
and  Piety  of  Difcipline,  From  theie  Principles  it 
eafily  and  clearly  follows,  that  the  Power  of  the 
Church  is  only  fpiritual,  and  the  Power  of  the  State 
only  temporal. 

Now  our  Lord  Jefus  by  the  Text  aforefaid, 
plainly  informs  us,  that  he  came  not  into  the  World 
to  exercife  the  Power  and  Dominion  of  a  temporal 
Prince  -,  Auguftine  upon  this  Scripture  fpeaketh  thus, 

*  Hear  ye  Jews  and  Geyitiles^  hear  ye  earthly  King- 

*  doms^ '  I  hinder  not  your  'Domination  or  civil  Rule 

*  in  this  World-f.'  Our  Lord  did  not  only  by 
Words^  but  by  Deeds  declare,  that  he  came  not  to. 
afTume  a  civil  Authority  over  temporal  Things,  par- 
ticularly by  his  Flighty  leaft  he  Hiould  be  chofe  ^ 
King  by  the  Jews^  and  alfo  by  his  refufing  to  exer- 
cife the  Office  of  a  civil  Judge  upon  their  temporal 
Affairs  ;  when  he  was  entreated  to  divide  an  hiheri- 
tance^  he  reply'd,  Man^  Who  made  me  a  Judge  or 
Divider  over  you  ?  As  if  he  had  faid,  Go  to  thofe 
to  whom  that  Power  is  committed  •,  hence  Ambrofe^ 
upon  this  Place,  faith,  '  He  juftly  declin'd  intermed- 

*  dling  in  their  temporal  AfFairs,who  only  defcended 

*  to  promote  heavenly,    nor  did  he  think  it  proper 

*  to  commence  a  Judge  of  their  Dehates\\.^ 

But  I  haften  to  the  next  Argument  (or  rather  //- 
luftration  of  what  has  been  reafon'd  upon  before) 
which  Mr.  S,  takes  Notice  of,  viz,  that  of  Corneli- 
usy  A6ls  X.  S.  p.  23. 

Upon 

-f  Judite  ergo  Jud^i  et  Gentes— Audit  e  omnia  regna  t err  ma  ; 
non  impedio  dominationem  *veftram  in  hoc  mundo,  Traft.  1 5 .  iii 
Joannem. 

{{  Bene  inquit,  terrena  declinat,  qui  propter  ccelejiia  tantum  de^ 
fcenderety  nee  dignatur  ejfe  judex  lit  turn  et  arbiter  faeultatum.^ 
yid.  Amhroft  in  Loc. 


[79] 

Upoii  which  he  afks  this  ^leftion^  *  Is  Cornelius 
tommended  for  his  military  O^ce  ? 

Anfwer,  No  !  I  oifered  no  fuch  Argument,  and 
therefore  his  Query  is  impertinent,  but  feems  artful, 
and  calculated  to  turn  my  Argument  out  of  its  pro- 
per Channel, 

He  obferves  that  Cornelius  had  the  Chara^fer  ot 
a  devout  M^;/— before  he  was  inftruded  in  the  Pr/»- 
iipks  of  the  Chrijiian  Religion. 

Anfwer,  It  is  true,  tfe  had  the  aforefaid  Charac- 
ter^ before  he  converfed  with  the  Apoftle  Peter  i 
Hut  it  is  probable  he  was  a  Profelyte  of  the  Jewijh 
Religion  (of  the  Gate)  and  believed  in  ^  Mejfias  to 
come.- 

Whether  he  continued  in  his  Office  or  not,  is  of 
little  Confequence  to  this  Argument,  becaufe  that  is 
a  Matter  of  Fa^  of  an  imperfedl  Creature  ;  but  it  is 
concerning  Right  we  are  to  enquire,  namely,  whe- 
ther he  cou'd,  confiftent  with  Chrijlianity^  continue 
in  that  Office  !  If  his  Office  w^s^nful^  it  was  Peter^s 
Duty  to  inftru6t  him  better^  and  more  efpecially, 
feeing  he  came  to  vifit  him  upon  that  Defign  ;  but 
riot  a  Word  of  this,  tho'  that  Apoftle  was  free  c- 
nough  to  fpeak  his  Mind  upon  other  Occafions. 

Farther,  Mr.  Smith  fignihes  his  Diflike  of  my 
Interpretation  of  thefe  Words  of  the  Apoftle  Paul^ 
If  it  be  poffible^  as  much  as  lieth  in  you^  live  peacea- 
bly with  all  Men^  S.  p.  23.  and  gives  one  himfelf, 
which  has  this  u happy  Defect  attending  it,  namely,  a 
begging  of  the  Quefiion  in  Debate^  as  ufual  with  him 
in  this  Controverfy,  V,  p.  27.  for  in  it  are  thefe 
Words,  '  Tho'  fome  make  JVar  upon  you,  or  try 
*■  to  difturb  you,  yet  let  nothing  appear  on  your  Side^ 
*  but  a  7neek  and  ([uiet  Spirit  \  i.  e.  No  Defence  by 
A6tion,  nothing  but  abfolute  paffive  Obedience^  and 
Non-rejiffance. 

Be* 


Befides,  Mr.  Toole\  Glofs^  cited  by  our  Anthori 
lipon  that  facred  Sentence  of  the  Apoftle,  of,  Over- 
coming Evil  with  Good^  refpe6ls  private  Revenge^ 
and  is  impertinent  to  the  Point  under  Debate  ;  there 
is  a  fvveet  Confiftency  between  the  Prohibition  of 
private  Revenge^  and  the  Execution  of  puhlick  by  ' 
the  Magiftrate^  as  appears  from  the  Sermon^  p.  30. 
where  Mir.  Foole\  Words\  cited  under  the  Margin^ 
prove  the  Harmony.  ^ 

Now  it  is  fomething  ilrange  to  me,  I  Confefs, 
that  our  Author  having  had  a  Vi-w  of  thofe  Words, 
which  fairly  and  eafiiy  folve  the  Difficulty  he  ilarts, 
fhou'd  not  only  pals  them  over  in  intire  Silence  and 
Negledl,  but  introduce  the  Annotations  ol  the  fame 
worthy  and  confiilent  Gentleman^  in  another  Place, 
in  fuch  a  Way,aS  feems  to  contradi6b  himfelf,at  leafl 
in  the  Eye  of  the  unwary  and  unfkilful  Reader  ; 
and  lb  ufe  him  as  a  l^ool  to  promote  a  Ca.ufe  he  op- 
pos'd  !  Whether  this  Method  o^ proceeding  is  a  good 
Specimen  of  his  own  Candour,  or  the  Goodnefs  of 
his  Caufe^  I  leave  to  tiie  Determination  of  others  ; 
but  for  my  ovv'n  Part,  I  hope  the  bed  of  his  Defign^ 
and  afcribe  this  odd  Method  o{  raanc.gmg  Controver- 
fy^  either  to  Oyerfight,  or  the  Dilliculty  of  fupport- 
ing  tlie  Caufe  'tie  ^  is  fo  zealous  for,  or  both  toge- 
ther. 

To  what  has  been  f^id,  allow  me  to  add,  that  un- 
lefs  the  Words  of  the  Apoille  aforcfaid.  If  it  be 
poffible^  do  not  luppofe  tliat  it  is  fomctimes  impoffi- 
hie  to  live  peaceably  with  Men,  as  the  Sermon  ob- 
ferves,  the  ExprelTion  fecms  to  be  improper  -,  there 
is  a  necdlefs  Suppofition^  without  a  Foundation  to 
fupport  it,  altho'  the  Experience  of  all  Ages,  gives 
a  '^doleful  Suffrage  to  the  Truth  of  the  Matter  of 
FatJ^  that  there  is  too  much  Foundation  for  fuch  a 
Suppofition. 

The 


[8i  ] 

The  next  Particular  that  Mr.  S,  cenfures,  is  tho 
Argument  from  Hel?.  xi.  32,-34.  mentioned  S.  p* 
23,  24.  the  Subitance  of  which  is,  that  the  Apof- 
tle  gives  an  honourable  Encomium  of  the  Prowefs 
and  Exploits  of  divers  ancient  Heroes^  compafTed  by 
a  Gofpd-Faith^  without  the  lead  Hint  of  an  Alte- 
iration  in  Gcfpel-Times  ;  hence  it  is  concluded  to  be 
improbable,  that  he  himfeif  Hiou'd  be  of  a  contrary 
Sentiment^  efpeciaity  confidering,  that  he  virtually 
and  confequentially  fignificd  his  Approbation  of  JVar 
by  his  Pra^ice  in  not  rejeding  the  Protection  of  an 
armed  Force. 

Our  Author  anfvvers  in  the  following  Manner,  V. 
/>.  28,  29.   '  But  where  is  the  Difficulty  ?  Does  not 

*  theApoftle  in  the  fame  Chapter  commend  the  Faith 

*  o't  Ahram  in  leaving  his  own  Country,  and  offering 
^  up  his  on^  Son  Ijaac  at  the  Command  ef  God  ? 
'  No\v  will,    or  can  this  be  conftrued  to  infer,    that 

*  becaufe  Ahram  did  thefe  Things  at  the  divine 
'  Command,  and  the  Apoflle  don't  give  the  lead: 
'  Hint  of  any  i\  Iteration  in  Gofpel  Times,  in  that 
'  Refped:,  that  therefore  a  Chriftian  may  follow 
'  that  Example  v/ithout  fuch  Command  ?  And  yet 
'  this  Confequence  is  as  fair,    as  to  infer,  that  be- 

*  caufe  Gideon^  i^c.  did  go  to  War  at  the  Com- 
y  mand  of  God that  therefore  Chrifiians  may  fol- 

*  low  their  Example  without  fjch  Command. 

'  The  Reader  will  not  find  that  Paul  did  lb  much 

*  as  make  any  Application  for  the  ProteCfion  of  an 

*  armed  Force^  tho*  he  knew  there  was  a  Conjpiracy 

*  form'd  for  the  taking  away  his  Life ;    he  only  took 

*  the  neceffary  Steps  to  inform  the  Chief  Captain  (in 

*  whofe  Cuflody  he  v/as)  of  that  Befign.' 

Our  Author  adds,  '  That  Paul  being  a  Prifoner^ 

*  it   would  not  be  reafonable   or  prudent  for  him, 

*  fuppofing  his  Judgment  had  been  clear  againO  the 

*  Lav/fulnefs  of  War  for  Chriilians,    to  refufe  being 

M  *  ccur- 


[82] 

^  conduced  by  the  Soldiers,    whither  their    Superior 
'  had  ordered  them  to  take  him.' 

To  which  I  rejAy,  that  there  are  the  following 
Errata  in  the  aforefaid  Jnfwer^  which  render  it 
inconclufive,   viz. 

1 .  Our  Author  paiTcs  over  in  deep  Silence^  the 
aforefaid  Worthies  compaffing  their  Victories  by  a 
Gofpel  Faith,  upon  v/hich  I  laid  the  greateft  Strefs 
of  the  Argument,  and  trom  it  reafon'd  thus,  '  Now 
^  can  it  be  that  that  War  lliou'd  be  agreeable  to, 
^  andencourag'd  hj  Faith  in  the  Aleffcas,  that  grand 

*  Peculiar,  and  Ftundation  of  the  Gojpel,    and  yet 

*  be  contrary  to  it  ?    This  Omljjion  of  our  Author^ 
leems  to  be  more  cautious  than  candid. 

2.  He  reprefents  Beferifroe  War,  againfc  the  un^ 
jufl  Encroachments  of  an  Enemy,  and  a  Parentis 
killing  an  oniy  Child,  when  done  without  immediate 
Revelation  or  Comma?id,  as  of  a  parallel  Nature^ 
which  is  fhocking  indeed  !  Is  Defenfive  War  then  as 
contrary  to  the  Law  o^ Nature  and  the  moral  Law, 
as  a  Parentis  killing  of  an  only  C^//i,  when  done 
without  immediate  Command  and  Revelation  ?  If 
tht  Cafe  bcj  fo,  then  feeing  the  far  greater  Part  of 
the  World  are  for  Lefeiifive  War,  and  pretend  ta 
no  immediate  Revelation,  they  are  of  Confequcnce 
Icok'd  upon  by  our  Author,  as  a  Set  oi  heineus 
MrTRDERERs,  which  IS  no  great  E'xprejfion  of  Cha- 
rity ! 

W^as  not  God*s  Command  to  Abraham  very  ex- 
traordinary, and  only  for  Trial,  without  Defign 
of  fts  bting  executed,  and  was  this  tat  Cafe  of  A- 
hram  and  the  Jews  in  their  Wars  ?  The  Confe- 
qucnce is  therefore  unjuft,  of  the  Necefllty  of  an 
ihimediate  Command,  or  new  Revehtion,  for  what 
is  in  itfr^f  ntorr.Uy  good.  If  there  mufc  be  a  new  Re- 
velation  for  every  Battle,  there  mud  be  the  fame  al- 
fo  by  a  Parity  of  Reafon^   every  Time  before  the 


[83  ] 

Magiflrate  kills  a  Criminal^  for  the  Ohje^  of  his 
Faith  miift  be  Beus  loquens  ;  and  Vhat  then  mud 
become  of  all  puMick  Juftice  and  Government  ?  Muft 
every  Magiilrate  be  inipir*d  ? 

3.  Our  Anther  Hiews  fome  Art  in  feparating 
what  I  faid  o^  PauFs  not  refufing  the  Prote^icn  of 
an  armed  'Force ^  from  the  preceding  Argument, 
wliich  it  was  join'd  with  in  the  fame  Paragraph,  in 
order  to  fupport  it  ;  hut  in  the  mean  Time,  he  is 
fo  unhappy  as  to  contradid  himfeli -,  for  while  he  de- 
clares that  Paul  did  not  fo  much  as  make  any  Apt- 
PL I  CAT  I  ON  for  the  Proteciien  of  an  armed 
Force  ;    yet   he  acknowledges,    that  he  took  the 

NECESSARY     StEFS    TO    INFORM  THE   ChIEF  CaP- 

TAIN  OF  THAT  Design,  HOt  doubting  but  he 
would  have  fo  much  Justice,  as  to  prevent  fuch  a 
PRIVATE  Murder.  But  how  as  a  Captain ^  but 
by  Force  ?  Our  Author  h-ere  acknowledges  all 
that  I  intended  by  my  Argument ;  I  would  there- 
forefore  proceed  to  new  Matter. 

And  that  which  comes  firfb  to  be  confidered,  is 
our  Author^ s  Remarks  upon  what  I  have  faid  upon 
James  lY.  i.  S.  p.  2^.  viz.  '  That  the  Apoftle 
'  James  does  not  lay,  that  PFar  is  ever  unjuil:  and 
'  finful  upon  both  Sides,  or  unnecefTary  in  Man's 
'  fallen  State,  but  that  the  original  Caufe  of  War  is 

*  Evil,    becaufe  it  is  alw^^ys  unjufl  upon  one  Side  ! 

Upon  which  Mr.  S.  propofes  the  following  ^lery^ 
namely,     '  Can    a   true   Chriftian  then,    who  hath 

*  known  the  Ax   laid  to  the  Root  of  the  I'ree^  i.  e, 

*  the  Spirit  of  God  giving   him  Victory  over  Lufi,, 

*  join  with,  countenance,  or  encourage  that  whicl> 
'  hath  Litft  for  its  Original  ? 

Anf.    Not  with  OJfenfive  War.,    which  doubtlerg 

rifes  from  that  fatal  Source,    No  !    by  no  Means  ! 

but  ought  tQ  opppfe  it  in  Words  and  Works  •,    not 

M  a  only 


[84] 

cnly  with  the^  'Tongue  and  PeUy  but  even  with  ths 
S'wcrd,   when  Neccfiity  requires. 

I  join  v/ith  the  Gentleman  my  Opponent  with  all 
my  Heart,  in  his  juft  Refnaricnt  againft  Offoifrje 
War^  and  eou'd  willi  he  might  ha^ve  Freedom,  to 
carry  it  to  a  higher  Pitch,  and  proVe  it  by  Attion^ 
in  joining  with  the  late  excellent  Association,  for 
the  .^  uppreffion  of  that  awful  E'uil^  which  Words 
and  Writings  fail  to  exprefs  the  Perverfensjs  of  I 

But  I  think  it  is  a  Pity  that  our  Author,  for 
want  cf  diftinguifhing  OjJ-erJIve  from  Defenfive  War^ 
in  the  preceding  Paragraph,  has  unhappily  condem- 
ned xk\^  'Ltnocent  with  the  Guilty  !  for  he  reprefents 
all  IVar'm  the  Complex  as  Darknefs^3.nd  the  Power 
cf  Satan,  which  I  humbly  conceive  our  Author  will 
never  be  able  to  prove,  till  he  can  prove  two  Con- 
traries' to  be  the  fame,  v/hlch  is  impofTible  in  the 
Nature  of  Things  !  And  as  a  Confequence  of  the, 
aiorefaid  Confufion  of  Sentiment^  he  is  exceeding- 
unchaifitahk  in  his  Opinion  of  all  the  World,  a 
]-Iandful  excepted  (which  they  may  be  compara- 
ti\^ely  caird)  who  are  for  abfo lute  PaJJi'v^-Ohedience  and 
NoK-.R^Jific^nce  ;  all  the  reft  befides  them,  our  Au- 
thor judges  to  be  '  No  true  Ckrijlia?is^  and  not  to, 
*"  have  bad  the  A'4  laid  to  the  Root  of  the  Tree^  this  is 
lamentable  !  and  doesn't  faew  fuch  a  Degree  of 
TJumlity  or  Love  as  could  be  wiili'd,  tho'  I  truil 
he  means  vv^ell  ! 

Give  me  leave  to  add  to  what  has  been  faid^ 
that  the  aforeiaid  Place  of  Scripture,  plainly  and 
only  refers  to  the  Original  of  Offtnftve  War^  v/hich 
coubtlcfs  is  the  ungovernalk  Lufts  of  wicked  Men  ; 
fr=ch  as  Ambition  and  Avarice-,  as  the  Apoftle  ex- 
]  liins  Ln  the  foUowirg  Verfe,  thefe  make  Men  dif- 
iatisii'M  with  their  own  PoffePxlons,  and  difpofe 
them  unjufdy  to  invade  others,  which  is  cjuite  fo- 
rc:gn  to  the  Poi^it  in  Difpute  ],  that  is,    the  Defence 


cif  Gur  Lives  and  Properties  from  the  aforefaid  un^^ 
jiift  Violence^  and  differs  as  much  from  the  other, 
as  Juftice  from  Injuftice^  and  therefore  I  fee  not 
how  the  Oppofers  of  Tie  fen  five  War^  will  ever  be  a- 
ble  fairly  to  carry  their  Point,  until  they  folidly 
prove,  that  Jufiice^  and  regular  Self-love^  are  evil" 
and  wicked  ;  which,  if  I  am  not  much  miftaken, 
is  a  HcrciiUan  Labour  ! 

The  aforefaid  PalTage  of  the  Apofile  James ^  is  fp 
far  from  being  a  new  Revelation^  materially,  that 
it  is  no  other  than  what  divers  judicious  Pagans  dif^' 
cover'd  by  the  Dira  of  Nature^ %  Light.      E.  G, 

Cicero  fays,  '  Diforderly  PafTions  give  Birth  to 
'^  Hatred,  DiiTentions,  Difcord,  Seditions  and  Wars.* 
De  Fijtib,  Bon,  et  Mai.  Lib,  i.  Cap.  13. 

Slaudian  fays,  ^  If  Men  v/ou'd  be  content  with 
'  the  little  Nature  requires,  we  iliou'd  not  hear  the 
^  Sound  of  Trumpet,  nor  be  expofed  to  Sieges,* 
Pa  Ruf  in  Lib.  i,  F.  206. 

Maximus  Tyrius  obfervcs,  '  All  Places  are  nov/ 
'  full  of  War  and  Injuftlce  •,    for  irregular  PaiTions 

*  are  every  where  let  loofe,  and  infpire  all  Mankind 
'  with  a  Defire  of  adding  to  their  PoiTeiTions/ 
DiJJert.  17.  p.  lAi. 

Plutarch  fays,  '  There  is  no  War  among  Men, 
'  but  what  arifes  from  Vice  ^  one  from  the  Defirc  of 

*  Pleafures,      another   from    Covetoufnefs,  *'  and    a 

*  Third  from  Ambition.'  Page  1049.  ^^^'  2. 
Edit.,  Wech. 

The  Saying  of  ^ibullus.,  is  agreeable  hereto,  viz. 

*  That  Gold  is  the  Caufe  of  fo  many  Quarrels  : 
^  There  were  no  Wars    (faith  he)    whilil  People 

*  drank  out  of  wooden  Gobblets. 

'  Divitis  hoc  vitium  eft  auri  \  nee  bella  fuerunt 
^  f agin  as  aJftabat  quur>i  jcyphus  ante  dapes.^ 

Now  to  conclude  that  thofe  Men  v/ere  againd 
'Defer five-  JVar^    becaufe  of  the  aforefaid  Speeches, 

h 


[  86  j 

IS  unreafonable,  and  contrary  to  Matter  of  Fad, 
and  why  is  it  not  to  be  deemed  fo  in  the  other  Cde  ? 

In  the  next  Place,  our  Author  endeavours  to  c- 
nervate  my  Anfwer,  to  an  Objection  that  might  be 
formed,  from  thefe  Words  of  the  Apofile^  2  Cor. 
X.  4.  I^hat  the  Weapons  of  our  Warfare  are  not  car- 
nal^  S.  p.  25,  26. 

Which  our  Author^  in  his  Reply ^  V.  p.  30.  fig- 
riifies,  if  it  be  interpreted  to  mean  no  more  than 
what  I  have  faid  in  the  Sermon  (to  which,  for  the 
fake  of  Brevity,^  I  refer  the  Reader)  is  not  doing 
Juftice  to  the  Text,  but  rather  charging  it  v/ith  m 
Abfurdity  !  becaufe  the  Apoille  in  the  prccediag 
Verfe  had  told  them.  For  tho'*  we  walk  in  the  Fkjhy 
we  do  not  war  after  the  Flefh  ;  from  which  he  infers, 
that  th?/  did  not  ufe  carnal  IVeapnns  at  all.        ^ 

I  anfwer,  tiie  Confequence  is  unfair,  and  net  bot- 
tomed on  the  Words  he  cites.  The  Apoille  doesn't 
fay  that  they  didn't  war  in  the  Fkjh,  but  only,  that 
they  didii^t  war  after  the  Flefh  ;  i.  e.  'lox  fiepdh  or 
wicked  Ends^  from  fi2fhly  or  wicked  Principles^  and 
in  a  flejhly  or  wicked  }Fay^  as-  the  vVord  Fl-Jh  is 
fometimes  taken  in  a  good  Senfe  in  vScripture  ;  and 
htnct  all  Flefh  is  faid  to  be  Grafs  \  fo  fometimes  in 
a  bad;  and  thus  he  that  is  feid  to  be  born  of  the 
Flefh ^  is  Flejh.  Mr.  Poole  in  his  Annotations  upon 
the  Place,  favours  the  Senfe  I  have  given;  his 
Words  are  thefe  -,  '  Tho'  our  Souls  are  in  a  State  of 

*  Union  to   our  Bodies,    yet  we  war  not  after  the 

*  Flefh,  neither  as  fleihly  Men,  or  in  a  flefhly  Man- 

*  ner,    nor  yet  for  flediiy  Ends  ;    the  Men  of  the 

*  World  war  for  their  Honour  and  Glory,    or  for 

*  Revenge  and  Satisfaction  of  their  Lufts,  or  for  the 
'  Enlargement  of  their  Territories  and  Dominions  ; 
';  but  we  do  not  thus ;'  No  !  that  is  a  wicked,  offen- 
[five  War^  which  our  Author  does  well  to  oppofe; 
i)oes  the  aforefaid  Text  fpeal^  any  thing  againft  a 

lawfu^ 


[  87  ] 

lawful  War  ?    No  !   only  dire^ls  us  how  to  condud 
all  A6lions  to  the  divine  Acceptance  j  and  therefore  . 
our  Author's  Charge  of  Abfurdity  wants  a  Founda- 
tion  !    But  not  perceiving  this  himfelf, 

Our  Author  proceeds  to  confute  a  Paragraph  in;  - 
the  Sermon,    p.  .25,   26.    which  fignifies,  that  it  is 
prefumptuous  to  expefl  an  End  without  the  Ufe  of 
Means  fuitcd  to  it ;  '  To  exped  a  Crop  by  the  Dint 

*  of  our  Supplications^    without  plowing  ;    or  Bi-  * 
^  fence  from  unreafonable  Men,    without  ufing  pro- 

*  per  Means  for  Defence^    are  equally  unreafonable.* 

Mr.  S.  offers  feveral  Things  to  overfet  the  afore- 
faid  Paragraph,  the  Force  of  which  I  fhall  as  briefly 
as  pollible  examine.     And, 

I.    He  obferves,  V.   p.   31.  *  That  the  M^^;;^ 

*  which  the  Gofpel  allows  for  maintaining  and 
^  keeping   of  Peace^  are,    in    the  firft  and   chiefefl 

*  Place,  the  Pradice  of  Chriilian  Virtues.''  Very 
true,  they  are  excellent  in  Nature  and  Tendency, 
and  it  were  to  be  wifhed  that  they  prevailed  more  in 
the  World  than  they  do  ;  offenfive  War  is  not  like  to 
€ome  from  that  Quarter,  where  they  have  the  A- 
icendant ! 

But  does  our  Author  think,  that  when  a  Man" $ 
Ways  pleafe  the  Lord^  that  he  will  always  m.ake  his 
Enemies  to  be  at  peace  with  him  ?  If  fo,  then  what 
ihall  we  think  of  Chrift  and  ImApoftles?  And  what 
of  thefe  Sayings  of  Jefus  ?  That  his  Bifciples  muft 
hear  his  Crofs^  and  he  hated  of  all  Mien  for  his\ 
Name's  fake^  and  that  the  World  fhall  hate  them^  he- 
caufe  they  are  not  of  it. 

As  to  any  good  Underilanding  that  has  fubfifted 
between  this  Province  and  any  Pagan  Nations,  it  is 
|o  be  acknowledged  with  all  Thankfulnefs,  as  a  great 
and  undeferved  Mercy  of  God!  yet  I  cannot  think 
that  it  is  any  certain  Argument  of  the  fuperior  Pietf 
©f  the  liril  Planters  (tho'  I  have  no  Inclination  or 

Intention 


[  88  3 

Intention  to  redefl  upon  them,  being  unacquainted 
•with  their  CharaBer)  and  my  Reafon  is  this,  be- 
caufe  the  wife  Man  obferves,  'that  we  cannot  know 
either  Love  or  Hatred^  by  dl  that  is  before  us  ;  and 
there  is  one  Event  to  the  Righteous^  and  to  the  Wick- 
ed. 

This  is  a  State  of  ^r'lal^  and  not  of  Rewards  ; 
and  hence  it  is  that  Events  are  promifcuous,  and  be- 
ing fuch,  there  can  be  no  certain  Conclufion  drawn 
rationally  from  them,  concerning  the  States  of  Men. 
But  fuppofing  the  fuperior  Fiety  ot  the  firfl  Settlers 
of  this  Province^  and  their  good  Underfianding  and 
Harmony  v/ith  numerous  warlike  Nations  \  yet  nei^ 
ther  of  thefe  Particulars  fmgly,  nor  both  complexly, 
will  prove  that  they  were  right  in  all  their  reli- 
gious Sentiments.,  becaufe  a  gracious  God,  when 
the  Intention  is  fmcere,  may,  and  does  iometimes 
overlook  and  forgive  Miftakes  in  Principle.,  about 
Things  not  efTentiai  to  Religion.,  as  well  as  Failures 
in  Fra^lice.,  naturally  confequent  thereupon,  and 
vouchfafes  his  favourable  Smiles.,  notv/ithftanding  •, 
which  is  indeed  a  great  Argument  of  his  Gocdnefs 
and  Condefcenfion,  and  of  the  Riches  and  Glory  of 
his  Grace ^  but  no  certain  Evidence  of  the  Jufmeis  of 
the  Sentiments.,  or  Regularity  in  the  Pradices  of 
Men  of  any  Denomination  in  this  or  that  Inftance. 

In  the  mean  time,  1  am  credibly  informed,  that 
the  good  Underfianding  which  this  Province  has 
had,  (^c.  has  been  only  v/ith  the  Five  Nations^ 
with  which  the  other  American  Colonies  have  had 
Peace  likewife  ;  fo  that  there  is  nothing  extraordina- 
ry in  the  Matter. 

Not  to  fay  that  the  aforefaid  good  Underfianding 
has  been  doubtlefs  maintained  by  the  Ufe  of  out- 
ward Means,  fuch  as  treaties.,  and  repeated  Dona- 
tions :  But  nov/  I  am  told  that  the  State  of  our  Af- 
fairs with  fome  of  the  Indian  'Tribes  is  dark  and  du-- 

hiousy 


[  89  ] 

hio'us^    which  fhould  alarm  the  Inhabitants  of  this 
Province,    to  prepare  for  their  Defence  againft  fuch 
Javage  Enemies^    whofe  Barbarities  in  War  are  too 
Ihocking  to  relate  ! 

Buttho'  the  Pradice  of  Humility ^Meeknefs^BeneJT^ 
^ence^  &c.  are  very  good  to  continue  Peace  where 
it  is ;  what  fhall  be  done  to  procure  it  where  it  is 
loft,  if  Defenftve  War  be  denied  ?  Muft  we  tamely 
deliver  up  our  Lives  and  Properties  to  the  Lufts  of 
Men,  without  Controul  ?  No  !  oUr  Author  feems  to 
acknowledge  the  contrary,  by  faying, 

2.  '  And  the  Truft  repofed  in  the  civil  Power ^ 
'  for  the  Punijhment  of  Evil-doers^    &c.    faithfully 

*  difcharged^    we  fhould  be  fo  blelTed  and  favoured 
'  with  the  peculiar  Care  of  Heaven^    that  no  violent 

*  Men  fhould  be  permitted  to  make  a  Prey  Of  us  ;* 
This  is  found  Dodirine  indeed  y  but  pray  how  can 
the  Truft  repofed  in  the  civil  Power  be  faithfully  dif^ 
charged^  without  preparing  for  Defence  againft  an 
Enemy ^  and  ^  actually  wielding  the  Sword  for  that 
Purpofe,  when  there  is  Occafion  ?  Without  thefe,  to 
calk  of  the  €ivil  Power*  s  dij charging  its  Truft  faiths 
fully ^  is,  in  my  Opinion,  unintelligible  Jargon  and 
Gihberifh  ;  and  if  thefe  Things  be  allowed,  our  Au* 
thor  gives  up  his  Caufe,     But^ 

3.  Our  Author  thinks,  that  to  cxped  a  Crop  by 
the  Dint  of  our  Supplications^  and  to  expe6t  Pro- 
te^fion  on  account  of  our  Piety  and  Prayers^  are  not 
fimilar  Cafes.  Why  fo  ?  i,  Becaufe  that  the  Means 
to  procure  a  Crop^  are  neceflary,  innocent  and  ufe- 
ful  to  the  Creation^  but  War  is  ruinous  and  deftruc- 
tive  to  it.  Anfwer^  Very  true  •,  offenjive  War  is  fo ; 
and  therefore  defenfive  being  its  contrary,  is  excellent 
and  neceffary  to  preferve  the  Creation  from  Ruin  / 

2.  Some  have  learnt  of  their  Lord  not  to  fight,  V. 

p.  32.     Anfwer^    We  have  no  fufficient  Ground  to 

believe  a  Claim  to  immediate  Revelation  in  any,  ex- 

N  cept 


cept  they  prove  it  by  miraculous  Works  ;  and  when 
this  fuppofed  Revelation  enjoins  any  Thing  in  itfelf 
unreafonable,  and  oppofes  any  moral  Duty,  which  I 
think  I  have  proved  Self-defence  to  be,  we  have  good 
Ground  to  believe  it  is  a  Miftake  •,  for  the  Almigh- 
ty is  confiftent  with  himfelf  in  all  his  Precepts  :  And 
indeed  fuch  a  dangerous  Miftake  fhould  warn,  and 
invite  us  to  keep  clofe  to  the  Law  and  the  Teftimo- 
ny,  to  the  furer  Word  of  Prophecy,  as  well  as  to  va- 
lue highly,  and  ufe  humbly,  in  Subordination  there- 
to, that  Reafon  which  God  hath  gracioufly  given  us, 
left  we  fall  into  many  more. 

But  our  yf^/^cr  proceeds  to  enquire,  V,  />.  33. 
'  Is  it  not  more  confiftent  with  the  Duty  of  a  Mini- 
^'fter  of  the  Meek,  Self-denying  jefus,  to  recommend 

*  Piety  and  Prayers,  as  the  only  acceptable  Means  ne- 

*  ceiTary  to  obtain  the  Proteflion  of  Heaven  ?' 

I  anfwer  in  the  Negative,  No  !  a  Minifter  of  Je- 
fus  fhould  tell  the  Truth,  and  deliver  the  whole  Coun- 
cil of  God.  A  WatcJyman,  when  he  fees  the  Sword 
coming  upon  a  Land,  fiooidd  blow  the  Trumpet,  and 
warn  the  People,  otherwife  their  Blood  will  be  requi- 
red  at  his  Hand ! 

Mr.  ♦S'.  proceeds  next  to  confider  what  I  have  faid 
upon  the  Prophecy  of  Ifaiah,  ii.  4.  upon  which  he 
fpends  feveral  Pages,  V.  33,  34,  35,  36,  37.  He 
cenfures  my  Interpretation  of  the  Prophecy,  and 
thinks  it  was  defigned  to  fi gnify  an  utter  Exclufion 
of  all  JVar  of  every  Kind  •,  and  therefore  concludes  it 
finful  for  pious  People  to  be  concerned  in  War  at 
all  •,  this  I  take  to  be  the  Subftance  of  what  he  has 
faid.  I  have  in  the  Sermon  afferted,  that  the  Gofpel 
inclines  all  that  receive  it  in  Truth,  to  live  as  much 
as  is  poffible  in  Peace  with  all  Men  :  That  it  is  at- 
tended with  an  i?tternal  Peace,  and  that  probably 
tliere  will  be  a  Time,  before  the  End  of  the  World, 
when  the  Power  of  Religion  ftiall  prev^ul  more  ge- 
nerally 


[  91  ] 

jicrally  than  at  prefent,  and  outward  Peace  llourifhs, 
as  the  Confequent  of  it.     See  S,  p.  26,   27. 

The  Difference  then  between  us  lies  in  this  finglc 
Point,  of  the  Lawfuinefs  of  ufmg  Defenfive  War^ 
till  that  Time  comes  when  there  will  be  no  Occafioti 
for  it  ;  I  affert  this,  and  he  denies  it  \  let  me  there- 
fore examine  the  Grounds  of  his  Negative.     And, 

I.  '  The  Caufe,  faith  our  Author,  is  the  judging 

*  of  Chrift  internally  in  Individuals,  and  the  EffeSf, 
'  that  wherever  this  judging  is  experienced,   there  is 

*  fuch  a  CeiTation  from  all  War,  A  good  Tree  bring-- 
'  eth  net  forth  corrupt  Fruity  Luke  vi.  4^.  But 
'  War  is  a  corrupt  Fruit,    becaufe  it  hath  Luft  for 

*  its  Original.' 

^T.  Very  true,  Offenfive  War  is  fo  ;  and  there- 
fore thofe  that  are  pious  will  not  bring  forth  fuch 
Fruity  as  our  Author  well  obferves ;  No  !  but  op- 
pofe  it ;  and  this,  methinks,  fliould  be  in  Works.,  as 
well  as  in  Words.  I  cini  fo  far  from  a  Defire  of  lef- 
fening  our  Author's  Oppofiticn  toftnful  War^mmt- 
ly,  Offenfive^  that  I  heartily  wifh  it  was  xmich.  ftrong- 
er^  and  that  he  might  get  fuch  Light,  as  to  concur 
with  others  in  Preparation  to  crufli  that  Cockatrice^ 
under  God,  by  main  Force ^  if  milder  Meafures  will 
not  do,  which  we  fhould  be  glad  they  would,  and 
fo  prevent  the  NecefTity  of  Jhedditig  human  Blood  ; 
this  is  a  Difpofition  truly  fublime,  as  he  jufliy  ob- 
ferves ! 

2.  Our  Author  offers  the  Jewijh  Ohje^ion  againft 
my  Opinion.,  V.  p.  ^^.  which  he  is  pleafed  to  intro- 
duce with  an  Air  of  Difdain  ♦,  how  will  our  mighty 
Pleader  for  War  anfwer  this  Obje6lion  ?  Mr.  S.  has 
to  Appearance  ufed  flighting  Terms  in  feveral  Parts 
of  his  Performance,  this  Sermon-writer^  &c.  not 
confidering,  perhaps,  that  he  is  guilty  likewife  of  that 
awful  Crime  as  well  as  me,  fince  he  has  enter' d  into 
sin  Offenfive  W^r  againfl:  me  j  and  in  this  Place,  by 
N  2  the 


[    92    ] 

the  Figure  Antiphrafis^  he  reprefents  me  as  rcry- 
.  weak  ! 

Well,  I  own  the  Jujiice  of  his  Charge ^  and  there-- 
Fore  any  Defe5ls  that  may  attend  this  Ejfay^  are  to 
be  afcribed  thereto  \  and  if  there  be  any  thing  of  a 
different  Kind^  it  is  to  be  afcribed  to  the  Kindnefs  of 
a  gracious  God^  and  the  goodnefs  of  my  Cauje^  that 
have  helped  a  weak  Injirument  I 

In  the  mean  time,  as  to  the  Jewijh  Ohje5fion^  fo 
Far  as  I  can  fee,  his  Opinion  does  not  in  the  leaft 
weaken  it,  for  as  much  as  the  Prophecy  refpeds  a 
national  Peace ^  which  does  not  obtain  •,  and  therefore 
what  becomes  of  the  Truth  of  the  Prophecy^  if  it 
certainly  intends  an  external  as  well  as  internal  Peace^ 
as  an  immediate  Confequent  of  the M^^^' scorning? 

3.  Our  Author  finds  Fault,  V.  p.  35.  with  my 
faying  that  the  G^y^^/  fubdues  Mens  Corruptions  in 
a  Meafure ;  he  would  have  had  me  to  have  omitted 
thefe  Words,  in  a  Meafure  ;  but  I  afTure  him,  that 
I  don't  know  how  to  leave  them  out,  nor  does  he 
do  fo,  as  to  himfelf,  in  his  Preface. 

'  For   Humility   and   Mceknefs,    faith  he,    are 

*  quite  oppofite  to  IVar  and  Fightings   which  pro-. 

*  ceed  from  Pride  and  Covetoufnels.' 

Anf.  Very  juft,  and  therefore  we  ought  to  fup-. 
prefs  in  others,  that  Monfter,  Off  en  five  War  \  on-, 
ly  our  Author^  as  I  conceive,  doesn't  oppofe  e- 
nough  in  Degree  \    there  feems  to  be  his  great  D<?^ 

But  our  Author  is  pleafed  to  query.  Does  not  the 
Intimation,  that  the  Go/pel  received  in  the  Love  of 
it,  only  in  a  Meafure  fubdues  Mens  Corruptions, 
itnply  a  Deficiency  in  the  Power  ?  And  can  it  be 
confiftent  with  our  Lord*s  Dodlrine,  Except  a  Man 
h  horn  again,  he  cannot  fee  the  Kingdom  of  God? 

Jkf.  To  the  former  Queflion,  No  !  I'll  make 
bold  to  take  himfelf  for  an  Inftance.     In  his  Pre* 

face 


r  n  ] 

face  he  acknowledges  ':^haf  he  hus  not  yet  attained^ 
nor  is  already  perfect :  I  'dm  apt  to  think  our  Author 
fpeaks  the  Truth  here,  and  that  his  pre  fen  t  Perfor- 
mance is  a  Proof  thereof.  Now,  one  of  thefe  two 
Things  follows  from  thefe  two  PafTages  of  our  Ju- 
ther  ♦,  either  that  he  has  not  received  the  Gofpel  in 
the  Love  of  it  •,  or  that  his  Imperfection  argues  no 
Deficiency  of  Power  in  God  or  his  Gcfpel. 

No  !  the  Wifdom  of  God  appears  in  fuffering  our 
prefent  State  to  be  attended  with  Defe^fs  ;  hereby 
conftant  Occafion  is  given  for  Self- abafement,  prizing 
of  Chrifl^  and  contmudl  Dependence  upon  him,  as  well 
as  longing  for  that  Time  and  Place,  when  and  where 
that  WHICH  IS  PERFECT  SHALL  COME,  and  that 
which  is  in  Part^  fhall  he  done  away. 

Bringing  in  Poole\  Annotations,  to  patronize  the 
Do6lrine  of  Perfe5fion^  is  no  Argument  that  our 
Author  has  attain 'd  it  himfelf  ;  for  it  is  an  Attempt 
to  make  him  fpeak  contrary  to  his  real  Sentiments  f. 

The 

■f  See  his  Annotations  upon  i  John  xviii.  Ifii-e/ay  that  ive 
lowve  no  Sin^  ive  deceive  Gurfcl=ves,  and  the  Truth  is  not  in  us.   '  If 

*  we  either  profefs  it  as  a  Principle,  or  think  in  our  Mind?,  or 

*  do  not  bear  in  our  Hearts,    a  penitential  remorfeful  Senfe, 

*  corrcfpondent  to   the  contrary  Apprehenfion fi^e  decei've 

*  ourfeinjes^  i.  e.    The  Frame  and  Syjhm  of  Goipel  Doctrine  (as 

*  2  John  i.  2.  4)  cannot  be  duly  entertain'd,  lies  not  evenly 
^  and  agreeably  with  itfelf  in  our  Minds,  or  hath  no  Place 
*■  with  Effedl  in  us,  as  John  viii.  37.'  He  fpeaks  the  fame  Thing 
for  Subftance  in  his  Synopjis,  and  declares,  *  That  none  live 
*■  nvithout  daily  and  frequent  Sins  j'  and  obferves,  *  That  Auguf- 
'  tine,  Hierom,  Amhrofey    and  the  Council  of  Af/Zt-a,    have  af- 

*  ferted  the  fame  againft  Pelagius;'  and  interprets  that  other 
Scripture,  1  Johnm.  9.  T\{2XWhofoe%'er  is  born  of  God,  doth 
not  cotnmit  Sin  ;  for  his  Seed  remaineth  in  him  :  And  he  cannot 
fin,  hecaufe  he  is  born  of  God.     In  this  Manner,  *  A  regenerate 

<  Man,   and  a  Child  of  God,  are  all  one;  he  cannot  do  an  Ad  ^ 

*  of  known  grofs  Sin  deliberately,   cafily,  remorfelefly,    mali- 

*  cioufly,  as  Cain,F.  1  2,  out  of  a  Hatred  of  Goodnefs  ;  For  his 

*  Seed  remaitseth  iti  him  5    ;.  e.    the  Principle's  of  enlivened  holy 

*  Truths 


[  94  3 

The  NeW'Birth  no  doubt  implies  a  real  and  univef' 
fal  Change  of  all  the  Fo\^ers  of  the  Scul^  whereby 
the  general  and  free  By  as  of  it  is  turn'd  towards  God^ 
and  the  Dominion  of  Sin  broken,  but  not  in  a  per- 
fed  Degree  ;  for  if  fo,  Mr.  S.  by  his  own  Ac- 
knowledgment, aforefaid,  is  unacquainted  with 
it. 

In  /^. />.  37,  38.  our  Author  propofes  this  Que- 
ry, '  When  the  Flame  of  an  unjuft  War  broke  out  a  - 

*  gainft  the  Followers  of  Chriil,  did  they  refift  ? 
'  did  they  defend  themfelves  ?    If  not,  how  will  the 

*  Sermon's  Conclufion,  />,  24.  ftand  good  ?  If  the 
^  Offenfive  be  unjuft,  the  Defenfive  muft  of  Confe- 

*  qucnce  be  juft.' 

I  anfwer.  That  our  Author  changes  the  State  of 
the  §ueftion^\Vi  the  aforefaid  Particular  •,  there  is  a  wide 
Difference  between  private  Perfons  fuffering  Perfe- 
mtion  upon  a  religious  Account^  with  Mf^eknefs, 
which  is  their  Dutyy  and  a  Nation'' s  fuffering  tame- 
ly an  Enemy  to  rob  them  of  their  Goods  and  Lives 

upori 

*  Truth,  iP//.  i.  23.  James  I.    8 It  belongs  to  his  Temper 

*  and  Inclination,  received  in  Regeneration,  to  abhor  from  the 
^  grofler  Afts,  much  more  from  a  Courfe  of  Sin,'  In  his  Sy-- 
nopjis  he  fpeaks  largely  and  nobly  to  the  fame  Effeft,  and  cites 
^ertullian  Aujiin  and  Hierom,  as  of  the  fame  Sentiment.  The 
Words  of  T^r/«///tf«  are  thcfe,    ^Peccare  enim  gra^viterpotejiy  qui 

*  aliquando  flius  Deifuerit.  He  may  fm  grievoully,  who  has 
f  been  fome  Time  a  Child  of  God  !' 

I  would  not  have  cited  Mr.  Poole's  Annotations  fo  frequent- 
ly in  the  Courfe  of  this  Debate y  tho'  I  value  them  highly,  had 
it  not  been  partly  to  fhew  how  little  Reafon  Mr.  S.  had  to  ufe 
his  Writings  to  fupport  his  Side  of  the  ^ejiion  ;  what  I  have 
already  cited  from  him,  plainly  ihews,  that  he  held  the  Lawful- 
nefs  of  Defenfive  War  ;  to  which,  for  Brevity's  fake,  I  would 
only  add  what  he  fays  upon  a  Place  of  Scripture  parallel  to 
I  Chron  xxviii.  3 .  ^  Not  (faith  he)  that  Wars  either  now  are, 
*:  or  thca  were  fimply  unlawful,  for  it  is  manifeft,  that  Da- 
f  'vid'%  Wars  were  undertaken  by  God\  Command,  or  with  his 
I  Leaw,  and  were  attended  with  his  BleJ/ingJ* 


'^) 


[95] 

upon  a  civile  which  is  their  Sin  !  This  Fallacy  being 
removed,  the  Sermon' %  Conclujion  ftands  good. 

But  to  return  from  this  Digrejfion^  which  I  have 
been  led  into  by  Mr.  Smithy  I  fhall  beg  Leave  to 
offer  fomewhat  more  upon  the  Prophecy  aforefaid. 
If  a.  ii.  4.  Suppofing  that  the  Deftgn  thereof  was 
outward  Peace^  the  Do6lrine  of  Befenfive  War^ 
when  NecefTity  requires,  does  not  oppofe  it,  for 
this  only  allows  the  Liberty  of  ufing  Force^  in 
Cafes  of  Extremity,  after  all  mild  Meafures  are  ufed, 
and  prove  ineffe6i:ual  ;  and  in  the*  mean  Time  incul- 
cates, a  peaceable  loving  temper  of  Mind  towards 
others  ;  now  how  can  that  hinder  Peace^  which  in- 
culcates it  upon  the  Good,  and  conftrains  the  Bad  to 
it,  by  Arguments  cf  Fear  ?  or,  in  other  Words, 
how  can  that  hinder  Peace^  which  promotes  it  } 

Thofe  that  are  truly  pious,  are  fo  difpofed  to 
Peace  and  Love^  that  they  do  not  give  Caufe  for 
IVar^  by  their  Condu6b  ;  No  !  it  is  the  Wicked 
and  Impenitent  who  opprefs^  and  thereby  give  Caufi 
for  Defenfive  War. 

Hence  it  appears,  that  in  order  to  promote  a  ge- 
neral Peace ^  there  is  no  Need  of  Mens  quitting  the 
Principle  of  Defenfive  War  ;  no,  but  only  of  a 
Change  of  the  Hearts  and  Lives  of  wicked  Men  \ 
for  it  is  from  them,  that  that  Monfler  of  Offenfive 
War  proceeds  ! 

If  a  peaceable  Difpoftion  cannot  confift  with  the 
Dodrine  o^ Befenfive  War^  then  it  will  follow,  that 
thofe  pious  People  before  the  Law^  and  under  the 
Law^  that  held  it,  which  they  all  did,  fo  far  as  wc 
know,  were  not  of  a  peaceable  Difpofition  ;  but  the 
latter  is  falfe,  and  therefore  the  former.  Was  not 
Abram  of  a  peaceable  Difpofition^  and  Mofes^  and 
Jofhua^  and  David^  and  a  Multitude  of  others,  of 
whofe  Piety  we  have  the  infallible  Teflimony  of  God 
himfeif,  Heb.  xi.  13.     King  J^avid^    that  gallant 


[96] 

Hero^  had  fach  flrong  Defires  after  Peace^  and  yet 
cou'd  not  obtain  it,  that  he  takes  up  a  Lamentation 
on  that  Occaiion.  and  fays,  JVo  is  me  that  J  fojourn 
in  Mejhech^  that  I  dwell  in  the  'Tents  of  Kedar.  My 
Soul  hath  long  dwelt  with  him  that  hateth  Peace,  I 
am  for  Peace  ^  hut'  when  I  fpeak^  they  are  for 
War  I 

Can  any  Now-a-days,  who  are  for  the  Do6lrinc 
of  pajfive  Obedience^  and  abfolute  Non-refifiance^ 
pretend  to  exceed  Ahram  in  Faith^  Mofes  m  Meek- 
nefs^  Jofhua  in  Integrity^  and  David  in  holy  Zeal 
and  Defircs  after  Peace  t 

Pray  are  not  Magifirates  to  be  peaceable  in  Dif- 
pofition  as  well  as  others  under  the  Gofpel  ?  and  yet 
muft  they  not  ufe  Force  and  fhed  Blood  in  fome  Ca- 
fes ?  Hence  I  query,  Can  thefe  Things  confift  in 
the  Magifirate^  yea  or  not  ?  >■  If  yea,  then  I  afk, 
why  not  in  others  ?  If  nay,  then  why  is  luch  a  wick- 
ed Office  appointed,  in  which  a  Man  cannot  be  of  a 
peaceable  Bifpofttion^  and  confequently  cannot  be 
pious  ?  For  how  can  there  be  any  true  Piety ^  with^ 
out  fuch  a  Temper  of  Mind  f  If  there  can,  let  it  be 
fhewn  ;  if  not,  fhou'dn't  every  one  that  defircs  the 
Salvation  of  Kis  Souly  upon  thb  Hypcthejis^  fhunthe 
Magijlracy,  as  he  wou'd  the  Damnation  of  Hell  F 

It  is  true,  if  Goodnefs  in  Pcrfe6tion  was  univer^ 
fally  obtain'd,  there  wou'd  be  no  Need  of  Defenjive 
War^  nor  of  the  civil  Law  neither  •,  will  it  therefore 
follow, that  before  that  Time  comes,  we  may  reafonably 
rejedl  all  Ufe  of  the  haw^  and  tamely  fuffer  unrea^ 
fonable  Men,  to  ruin  our  Credit^  abufe  cur  Bodies  \ 
and  rob  us  of  our  Eftates,  without  applying  to  the 
Magifirate  for  Prote^ion^  Reparation  of  important 
Wrongs^  and  the  Punifhment  of  heinous  Delin- 
quents T  If  io,  then  what  fignifies  the  Magiftracy  ? 
Is  it  not  a  mcer  Farce  ?  And  iffo,  how  will  the  A- 

poftle 


t    97  3 

poftlc's  Expreffion  hold,    "That  the  Law  is  good^  if 
it  he  ujed  lawfully  ? 

Pray  do  not  the  fame  Reafons^  that  fupport  hu- 
man Laws  with  Penalties^  fupport  Defenfive  War  ? 
Grotius  fpeaks  excellently  upon  the  aforefaid  Pro- 
phecy, in  the  following  Manner ;  '  Or  this  Place  is 
'  to  be  underftood  literally,  and  then  it  is  plain,  the 
*  Prophecy  is  not  yet  fulfilled  -,  but  that  the  Accom- 
'  plifhment  of  it,  and  of  the  general  Converfion  of 
'  t'le  Jews^  is  yet  to  be  expected^  But  take  it 
'  which  Way  you  will,  there  can  be  nothing  hence 
'  inferred  againfl  the  Lawfulnefs  of  JVar^  as  long  as 
'  there  are  thofe,  who  will  not  fuller  others  to  live 
"^  in  Quiet,  who  infult  fuch  as  love  Peace§.' 

Our  Author  next  proceeds,  V.  p.  38,  39.  to  re'- 
fute  my  Explication  of  Chrifi^s  Words,    about  7tot 
refifiing  Evil^    Mat.  v.  44.    the  Subflance  of  which 
he  reprefents  to  be  this,    '  That   we  Oiou'd    rather 
endure  fmaller  and  tolerable  Injuries  with  Patience, 
than  contend  or  go  to  Law  for  Satisfa(n:ion— That 
we  fhould  not  indulge  private  Reven^e^  ^£c.  That 
we  fhould  wifh  well  to  our   Enemies,    and  treat 
them  With  Humanity  and  Kindnefs  when  in  Want 
and  Difcrefs  ;   and  be  ready  to  forgive  the  Injuries 
they  have  committed  againfl  us,  when  they  rep>  nt 
over  them—  and  that  we  f[iou'dn*t  exercife  Severi- 
ty toward  them,  till  the  Cafe  comes  to  Extremity, 
6-^r.'    I  dcfire  the  Reader  to  fee  the  Matter  ftated 
in   my  own  Words,   more  at  large,  in  the  Sermon, 
from  p.  28.  to  p.  32. 

Our  Author  didikes  the  aforefaid  Explication^  and 
offers  feveral  Objedlions  againfl  it,  which  I  fhall  now 
endeavour  to  examine  \  but  before  I  enter  upon  this, 
I  would  have  the  Reader  carefully  to  remark^  that 
he  has  in  his  Reply ^  entirely  pafs'd  over  what  Gro- 
tius, and  Poole,    and  Myself  have  f aid  to  re- 

O  movs 

S  Vid.  Qrot.  X>e  Jur.  Ml,  tt  Pat,  p,  38, 


[98] 

j!W(?'y^/;??^  Difficulty  that  feems  toarife  from  the  a- 
forefaid  Text,  in  the  forecited  Pages  of  the  Sermon^ 
viz.  28,  29,  30,  31,  32.  which  is  very  unfair 
Dealing,  and  a  Sign  of  the  Indefenfiblenefs  of  his 
Caufe,  But  I  proceed  to  his  Objedions,  the  ift  of 
which  is  this,  V.  p,  38.  *It  is  probable  our  Author 

*  tho't  he  ihou'd  make   his  Gbjeflion  too  ftrong, 

*  if  he  had  given  the  Reafons  which  the  Text  u- 

*  fes,   for  enforcing  Obedience  to  thefe  Do6i:rines, 

*  'That  ye  may  be  the  Children  of  your  Father  in  Hea- 

*  ven^for  he  mah  th  his  Sun  to  rife  on  the  Evii^  and  on 

*  the  Good,  ard  fendeth  Rain  on  thejuft^  and  on  the 
^  Uvjujl--- Be  ye  therefore  perfect ^    even  as  your  Fa- 

*  ther  which  is  in  Heaven  is  perfe5l,^ 

Anf  It  is  fo  far  from  what  our  Author  has  un- 
charitably imagined,  that  the  Addition  thereof 
flrengthens  my  Argument,  for  our  heavenly  F^er 
executes  'ui^:ice  upon  the  Impenitent,  as  well  as 
vouchfafes  Mercy  upon  the  Penitent,  and  fliou'dn't 
we  endeavour  to  imitate  him  in  all  his  moral  Excel- 
lencies f  Or  rgufl  we,  to  obtain  Gofpel-perfeciion^  go 
beyond  God  himfelf,  or  be  unlike  him  ?  A  dreadful 
Perfe^ion  this  indeed  !  Pray  isn't  Juflice  one  of 
God's  moral  Excellencies  ?  And  when  we  are  com- 
manded to  be  perfect  as  he  is,  doesn't  it  neceffarily 
imply,  our  being  like  him  in  that  as  well  as  others  ? 
Or  does  this  Gofpel-perfe^ion  contain  one  Excellency 
only,  namely,  Mercy  ?  Or  does  it  exclude  any  one  ? 
Then  it  is  a  poor^partial,  imperfe^  FerfeElion  indeed ! 
unworthy  of  the  honourable  Name  of  the  Gofpel^ 
and  contrary  to  right  Reafon ! 

Object,  2.  *  A  fmall  Injury  is  attended  with  a  De- 
gree of  Injufiice^  and  the  enduring  rather  than  re- 
turning it,  fhews  in  fome  Degree  a  Chriftian  Dif- 
poJition—'Now  confider  that  Confequence  with  Re- 
fped  to  greater  ;  the  enduring  of  them,  rather 
*  than  returning  Evil  for  Evil,  doth  certainly  fhew 


mmmmmam 


[99] 

*  a  much  greater  Degree  of  that  Meeknefs,    and 

*  Lowlinejs  of  Heart ^    which  Chrifi  taught  his  Dif- 

*  ciples  to  iedfrn  of  liim/  ^'  p-  33* 

AnJ.  I  deny  the  Confequence,  unlefs  the  Injury 
come  upon  us  for  the  Caufc  of  Religion  ;  there  is  a 
Meafure  to  be  obferved  in  chefe  ThiT-gsf ;  the  Place 
of  Virtue  is  the  Middle  between  two  Extreamsji  ;  e, 
g.  Giving  is  a  Virtue,  w^heii  fuited  in  Degree  to  our 
Circumftances,  but  otherwife  it  i^  a  great  Evtl^  as 
the  Apcftle  obferves,  fuch  have  denied  the  Faith^ 
and  are  worfe  than  Infidels  ;  it  is  ^robbing  of  our  Fa^ 
milieSy  which  we  are  un  er  fpeciai  Obhgations  firft 
to  regard  and  afTift  ;  and  thus  it  is  ia  Refpedl  of  A- 
bufe^  there  is  a  Degree  beyond  which  we  cannot  go, 
without  encouraging  the  Abufer^  then  the  Good 
that  we  ihou'd  return  for  Evil^  is  bodily  Corredion 
for  their  Injolence^  or  the  Difcipline  of  the  Law, 
which  we  may  hope  will  learn  them  better  Manners 
foi^j,  the  future,  and  deter  others  :  Due  Corre5fioit 
%r  Offences^  is  in  its  Place  very  necelTary,  whol- 
fome,  and  of  excellent  Service  ! 

Some  may  fondly  imagine,  that  an  abfolute  Leni- 
ty or  Mildnefs  towards  the  Obftinate  and  Rebellious, 
and  a  palTive  Behaviour  under  their  grievous  and  in- 
tollerable  Infults^  is  a  Chriftian  Virtue^  and  Evi- 
dence of  Love  ;  No  !  (the  Cafe  of  Perfecution  ex- 
cepted) if  we  will  admit  of  the  Judgment  of  G<?rf 
himfelf,  it  is  an  Argument  o^  Hatred  •,  He  that/pa^ 
reth  the  Rod,  hates  the  Child,  It  is  a  real  Vice^  in- 
ftead  of  a  Perfection,  which  fhou'd  be  fincerely  la- 
mented, and  fpeedily  abandoned  !  People's  fincere 
Intention  no  doubt  leiTens  the  Malignity  of  it,  but 
cannot  wholly  take  it  away  y  for  whatever  is  bad  in 
itfelf,  does  and  will  remain  fo,  whatever  we  think 
of  it  notwithftanding  \  the  Almighty^ %  Patience  has 
O  2  its 

•}•  Eji  modus  in  rehus,funt  certi  denique  fines, 

I  Virtus  in  mediocritatg  pofita,  Arijiot*  msdia  mijfimutihiit 


[     100    ] 

Its  Limits,  and  therefore  fo  fhou'd  our? ;  elfe  it  is  no 
Sin  to  be  difconform'd  to  the  Examplf  of  God,  and 
Di^fates  of  Reafon,  m  Things  of  a,  moral  Nature^ 
which  is  abfurd ! 

We  exprefs  our  Love  by  repelling  unjuft  Violence 
with  Force,  for  hereby  our  Enemies'  are  reftrain'd 
from  doing  Mi f chief,  and  bringing  the  Guilt  of 
innocent  Blood  upon  themfelves  •,  it  is  an  Inftance  of 
Love  to  bind  an  enraged  Man's  Hands,  from  com- 
mitting Murder  -,  and  hence  it  rruft  needs  be  fo^ 
to  refill  by  Force  and  Jrms,  a  Moody  Tyrant  that 
cannot  be  othepA^ife  re  drained  ! 

Object.  Z'  ^'  P    39-   ^  If  every  particular  Member 

*  of  the  Church  is  forbidden  K  evenge,    it  is  becaufe 

*  allowing  of  it,  would  manifefl  a  Want  of  Patience 

*  and  Fortitude  to  endure,  and  encourage  Envy, 
'  Strife,  Malice,  ^c,  which  produces  Deftrudlion 
'  to  Particulars — ' 

Jnf.  I  deny  that  the  Reafon  of  prohibiting  frjm 
vate  Revenge,  |K>r  oppoiing  and  punifhing  Injuries, 
is  becaufe  allowing  of  it  w^ould  manifcft  a  Want  of 
Patience  and  Fortitude  to  endure  ;  No  1  But  becaufe 
it  is  unreafonable  in  Society,  that  one  fhou'd  be  his 
own  Judge  in  his  own  Caufe,  when  there  is  any 
Probability  of  having  th<?  Matter  more  impartially 
determin'd  by  others. 

Our  Author\  Reafon  aforefaid,  if  T  underfland  it 
right,  implies  a  grofs  Reflection  upon  all  that  are 
for  Befenjive  War,  as  if  they  were  a  Sett  of  Cowards  y 
a  Refie6lion  as  unjuft  and  unreafonable  as  it  is  un- 
charitable ;  for  if  it  be  true,  there  is  no  fuch  Thing 
in  Nature  as  a6livc  Fortitude,  which  oppofes  not 
only  the  cleared  Dilates  of  our  Reafon,  but  alfo. 
the  exprefs  Teftimony  of  God  himfelf,  who  has  fre- 
quently commended  the  Heroes  of  Ifrael,  for  their 
aclive  military  Bravery  *,  hence  arc  thefe  high  and 
honourable  Encomiums  upon  fome,    that  they  were 

mighty 


tnifhty  Men  of  Valour^  that  they  waxed  valiant  in 
Fight ^  and  put  to  Flight  the  Armies  of  Aliens. 

Ohjc5i.  4  V.p.  39,  40.  '  Befides,  can  thoft 
^  who  are  feparatcly  forbid  a  Thing,    be  at  Liberty 

*  coUedively  to  do  it — Suppofe  ten  Men  are  each 
'  commanded  by  their  Prince  to  abflain  from  a  Par- 
'  ticular.  Dyet^  becaufc  it  is  pernicious  •,  it  cannot 
'  furely  be  agreeable  to  that  Prince^  that  thefe  ten 
^  Men  together,  fhould  do  what  feparatcly  he  for- 
'  bid  them  ;    upon  this  View  of  the  Cafe,    does  it 

*  look  reafqnable  to  fuppofe,  that  Chrift  intended 
^  to  prohibit  private  particular  Revenze^  and  allow 
'  o^  national  and  puMicky  topuridi  leiler  Degrees  of 

*  Evily  andjuflify  greater  ?  Did  he  not  reprove  the 

*  Scribes  and  Pharifees^  for  omitting  weightier  Mat- 
'  terSy    whilft   they  tythed  Mint^    and  Annis^  and 

*  Cummin. — I'V  Mind  Guides ^  which  ftrain  at  a 
^  Gnaty  andfwallow  a  Camel^    Mat.  xxiii     23,  24/ 

Anf.  Here  is  a  bold  Blow  indeed  at  the  Root  of 
Mag'iftracy^  in  as  plain  Words  as.  can  be  well  de- 
vis'd  ;  all  Execution  of  publick  Juflice^  which  the 
Almighty  by  his  Apojile  calls  Revenge,  or  the  Execu- 
tion of  Wrath  upon  him  that  doth  Evil,  Rom.  xiii.  4. 
is  call'd  by  our  Author ^  in  the  preceding  Paragraph, 
pernicious y  a  greater  Evil,  yea,  as  much  greater 
iihan  private  Revenge.,  as  a  Camel  is  to  a  Gnat^ 
and  all  that  fwallcw  this  Camel.,  or  approve  of  the 
Execution  o^  publick  Jujlice.,  are  reprefented  as  blind 
Guides.,  who  like  the  6"^^^^  and  Pharifees  of  old^ 
firain  at  a  Gnat^    and  fwallozv  a  Cdmel, 

Large  Charity  indeed  !  I  conkfs  that  if  the 
Foundation  our  Author  goes  upon,  in  the  aforefaid 
Reafoning,  was  jiifl  and  true,  his  Confequencc 
wou'd  follow,  to  the  utter  Overthrow  of  all  Magif- 
tracy  and  Government  \  i.  e.  If  oppofing  of  Injuries, 
or  in  other  Words,  Revenge^  was  in  it  felf  unlawful^ 
it  cou'dn't  be  made  lawful  by  any  Affociatkn  of  In- 

dividmls  \ 


dividuals  ;  but  this  I  deny,  and  on  the  contrary  af- 
fcrt,  that  in  a  State  of  Nature^  or  when  a  Man  is 
not  joined  to.  Society^  he  may  rejiji  or  revenue 
Injury^  but  not  fo  in  Society^  in  ordinary  Cafes,  be- 
caufe  he  is  then  under  Obligation  to  leave  the  Mat- 
ter of  Wrong  to  be  determined  by  the  Magifirate, 
when  he  can  get  his  Determination  and  Protedlion  : 
This  the  Ligbt  and  Law  of  Nature^  and  Nations, 
didate  -,  and  this  the  Law  of  God,  and  Gofpel  of 
Chrift  confirm  ;  all  which  confpire  to  ellablilh  the 
Magiftrate^s  Office, 

Now  if  publick  Revenge,  or  the  Execution  of 
fublick  Juftice,  be  in  itfelf  a  great  Evil,  then  it  ne- 
cefTarily  follows,  that  the  hleffed  God  himfelf  has  ap- 
pointed a  {landing  Office  in  the  World,  in  order  to 
carry  on  a  Courfe  of  notorious  Iniquity,  namely, 
the  Magiftracy,  which  offers  an  Idtea  of  God,  that  is 
fhocking  and  horrible  !  utterly  inconfiflent  with  the 
ejfential  Purity  of  his  Nature. 

And  yet  our  Author  elfewhere,  ^.31.  approves 
of  the  Magiftrate's  Office,  and  the  Execution  of  it, 
in  punifhing  Tranfgreflbrs,  in  thcfe  Words ;  '  And  the 

*  Trufl  repofed  in  the  civil  Power,  for  the  Punifh- 

*  ment  of  Evil-doers,  i^c-  faithfully  difcharged,  we 

*  fhould  be  fo  blefs'd,  ^c.^  To  reconcile  thefe 
Things  together,  I  freely  confefs,  vaftly  exceeds  the 
Reach  of  my  Underflanding  ! 

Obje5l,  5.  In  Anfwer  to  what  I  had  faid  in  the 
Sermon,     *  That  if  the  aforefaid   Scripture,    viz. 

*  Mat.  V.  44.  be  taken  in  a  literal  Senfe,    going  to 

*  Law  is  as  much  contradided  thereby,  as  Befenftve 
^  War  ;  but  the  former  is  abfurd,  and  therefore  the 

*  latter.'     S.  p.  30. 

Our  Author  anfwers  in  the  following  Manner. 
*  Where  is  the  Abfurdity  ?  There  are  many  pious 

*  Chriftians,    that  look  upon  the  Precept  to  extend 

*  thus  far,  and  therefore  do  not  fuc  at  Law  at  all  : 

*  And 


[  m  ] 

*  And  if  there  are  others  who  think  it  may  be  done, 

*  without  contradiding  the  Text,   provided  it  be 

*  done  in  Uprightnefs,    and  without  any  Hatred, 

*  Malice,  or  Revenge  :    Yet  the  Pradice  of  thefe) 

*  doesn't  in  the  leaft  make  void  the  Authority  of  the 

*  Precept,  Rejtft  not  Evil,  &c.'  F.  p.  40,  41. 

To  which  I  reply,  that  the  aforefaidAnfwerfeems 
to  me  to  be  very  ftrange  and  evafive ;  for  i .  Mr. 
S,  aflerts,  that  there  are  many  pious  Chrftians 
who  look  upon  the  Precept  to  extend  thus  far;  how 
far  pray  ?  why  fo  that  they  do  not  fueat  Law  at  all ; 
i.  e,  if  our  Author  wou'd  fpeak  ^ut,  they 
think  it  wrong  for  them  to  go  to  Law,  and  fo  incur 
the  Abfurdity  mentioned  in  the  Sermon. 

2.    ^  If  there  are  others,   faith  our  Author,    who 

*  think  it  may  be  done,   without  contradidling  the 

*  Text,  &c.  Yet  the  Pradice  of  thefe,  doesn^t 
'  make  void  the  Authority  of  the  Precept,  Rejifi 

*  not  Evil^  &c.*  Thefe  ExprelTions  are  fo  dark 
and  dubious,  that  it  is  hard  to  come  at  our  Author's 
Meaning,  which  feems  to  be  this,  that  there  arc 
fome  Chriftians  by  Profeflion,  whofe  Sincerity  he 
queftions,  that  think  they  can  fafely  go  to  Law, 
and  if  they  do  fo,  with  a  right  fm/zr  of  MW,  it 
doesn't  lelTen  the  Authority  of  the  Precept  afore- 
faid. 

From  this  Paragraph,  I  would  obferve  two 
Things. 

1.  That  our  Author  feems  to  queftion  the  graci- 
ous State  ofallthofe  that  go  to  Law  ;  this  Senfe  his 
Words  in  their  Connexion  eafily  biar  ;  which  is 
fcanc  Charity,  and  not  very  confiftent  with  his  own 
Approbation  of  the  MagifiraU*%  Office  / 

2.  He  allows  that  Pcifons,  who  think  it  is  right, 
may  go  toX^w  without  Hatred,  and  if  fo,  why  not 
with  fuch  a  Difpofition  to  Battle  for  their  Defence  f 
And  fo  his  Caufc  is  in  EfFed  ^ ven  up ! 

p  Our 


[   ^04  ] 

3-  Our  Author  doesn't  tell  us,  which  of  the  tw«r- 
Companies  aforefaid  he  is  of  himfelf,  which  it  was 
but  proper  for  him  to  do.     But  to  proceed. 

Ohjeh,  5.  Is  borrowed  from   Vlr.  Barclay^ s  Apo- 

logy^  F.  p.  4.1     whofe  Words  are  thefe,  '  For  it  is 

'  as  eafy  to  reconcile  the  greateft  Contradidiions,  as 

'  thefe  Laws  of  our  Lord  Jefus  Chrifi^    with  the 

'  wicked  Pra6liccs  of  JVars — Whoever  can  recon- 

*  cile  this,    Refift  not  Evil^    with  refift  Violence  by 

*  Force,  may  be  fuppofed  alfo  to  have  found  a  Way 

*  to  reconcile  Cod  with  the  Devil,  Chrift  with  Anti- 

*  chrift.    Light  with  Darknefs,    and  Good  with  E- 

*  Evil.'      * 

I  Anfwer,  Mr.  Barclay's  Reafoning  concludes 
well  againft  Offenfive  War,  between  which  and 
Love  to  Mankind,  as  well  as  Jnfiice  and  Goodnefs^ 
there  is  doubtlefs  an  unrcco^^cilable  Contradi6lion  ! 

But  feeing  Defenfive  War  "is  contrary  to  Offenfive, 
in  Principle  and  End,  as  well  as  Manner,  it  muft 
needs  therefore  be  agreeable  to  Love^  Goodnejs,  and 
our  Saviour's  Precept. 

If  Mr.  Barclay  intends  by  the  aforefaid  Reafoning, 
to  fignify,  that  both  Offenfive  and  Defenfive  Wars 
are  contrary  to  the  Precept  of  Chrifi,  the  Spirit  and 
'Temper  of  Chrifiianity  •, 

Then  I  may  juftiy  turn  his  own  Argument  againft 
himfelf,  and  fay,  whoever  can  reconcile  thefe  Con- 
traries, viz.  Offenfive  and  Defenfive  War,  (and 
reconciled  they  mud  be,  before  they  can  join  in  Op- 
pofition  to  Love,  the  Precept  of  Chriji,  and  the 
Temper  of  Chrifiianity)  may  be  fuppoied  alfo  to 
have  found  out  a  Way  to  reconcile  God  and  the 
Devil,  Chrifi  and  Antichrifi,  Light  and  Darknefs^ 
Good  and  Evil, 

Mr,  Barclay  was  doubtlefs  a  Gentleman  of  Letters 
and  Ingenuity,  but  feeing  he  was  but  a  Man  uninfpi- 

redf 


[  I05  ] 

red^  he  might  be  mlflaken  in  fome  Points,  as  well 
as  other  Men. 

If  we  take  the  Apologifi  in  the  former  Senfe,  we 
have  him  for  a  Patron  of  Befenfive  V/ar  ;  but  if  in 
the  latter,  he  is  irxonfiftent  with  himfelf,  and  runs 
into  the  fame  unfurm.ountible  A  bfurdities,  which  he 
reproves  others  for,  without  Foundation  ! 

Our  Author  proceeds  to  confute  a  PaiHige  in  the 
aS".  -p.  50,  31,  where  I  fay,  '  That  killing  of  our  E- 
'  nemies,    is   more  confident  with  hove  to  them, 

*  than  Self-murder  is  with  Love  to  ourfelves  •,'  the 
Reafon  of  v/hich  I  there  reprefcnt  to  be  this,  viz, 
'  A  greater  Degree  of  Love  we  fliould  bear  to  our- 

*  felves,    and  hence  this  Conclufion  is  drawn,  that 

*  when  the  Safety  of  others  and  our  own  come  in 
'  Competition,  we  muft  rather  fecure  our  own.* 
Well  how  does  our  Author  conf.ite  this  ?  Why,  in 
the  following  Manner,  V,  p.  43. 

'  But  are  either  of  thefe  Cafes  in  the  leafl  Degree 

*  confident  ?— Are  they  not  rather  as  oppofite  as 
^  Eaft  to  Weft  }    A  Man  can  never  defignediy  in- 

*  jure  what  he  really  loves,    and   it   is  his  Duty  to 

*  love  Enemies.' 

To  which  I  reply,  that  the  aforefaid  Anfwer 
fhifts  the  State  of  the  ^efiion^  and  leaves  out  en- 
tirely the  Reafojz  upon  which  my  Argument  is  bot- 
tomed ',  e,  g.  The  Queftion  is  not  whether  wc 
Ihou'd  love  our  Enemies,  and  avoid  killing  them, 
as  much  ascan  confift  with  our  own  Safety  (for  that 
I  had  frequently  alTerted  in  the  Sermon^  fee  p.  28, 
29,  30)  but  whether  wc  fhou'dn't  love  ourfelves  in 
a  greater  Degree^  and  in  Confequence  hereof,  when 
their  Lives  and  ours  come  in  Competition,  fo  that 
one  muft  be  loft,  we  fhou'd  rather  fecure  our  own^ 
This  Foundation  of  my  Argument  he  drops  entirely. 
At  this  Rate  of  proceeding,  our  Author  may  with 
lEafe  confute  any  BoQk^  that  ever  was  compofed  ! 

P  But 


[  io6  ] 

But  our  Author  proceeds  to  fay,  V.  />.  4^.  as 
follows  ;  '  The  Paragraph  in  p.  31.  wherein  the 
'  Sermen-writer  undertakes  to  prove,    that  no  more 

*  is  meant  by  Chriil's  Command  to  love  Enemies, 

*  than  was  enjoined  under  the  Jewijh  Difpenfatioriy 
^  is  (in  my  Opinion)  a  Piece  of  Sophiftryy  and  can- 

*  not  be  reconciled  with  the  Manner  in  which  our 
^  Saviour  introduceth  this  Dodtrine,  Tcu  have  heard 

*  that  it  hath  been  f aid ^  &c.' 

Anf.  Pray  Sir  cool  a  little  ;  Sophiftry ;  why  fo  ? 

Cannot  be  rcconcil'd,    is^c. Why  fo  ?    Where  is 

the  Proof  ? — Here  wc  have  warm  Words,  and 
nothing  elfe  ! 

But  becaufe  great  Strefs  in  this  Argument  is  laid 
by  the  Gentlemen  of  the  other  Side  of  the  Slueftion^ 
upon  the  aforefaid  Words  of  our  Saviour^  againft  refift- 
ing  Evil^  Mat.  v.  which  I  think  they  mifunderftand,  I 
will  therefore  take  the  Liberty  to  enlarge  more  up- 
on this  important  Part  of  the  Argument. 

And  here  let  me  enquii*e,  if  the  Words  of  not  re- 
filling  Evil,  he  taken  in- their  ftrid,  Jiteral  Senfe, 
without  Limitation,  then  why  not  the  following 
Precepts  about  giving  and  borrowing  ?  Either  all 
fhou'd  be  underflood  abfolutely  and  literally,  or 
r.one  of  them. 

Is  it  not  unreafonable  to  imagine,  that  we  fhould 
be  obliged,  by  the  Laws  of  Chrifdanity,  to  give  to 
one  that  afk'd,  that  we  knew  either  did  not  need  it, 
or  in  all  Probability  would  make  a  bad  Ufe  of  it,  or  to 
give  without  our  being  able  to  afford  it,  to  thePrejudice 
of  our  Families  ?  In  one  of  thcfe  Cafes  w^e  fhould 
encourage  another  in  IFickednefs,  and  fo  be  Parta- 
ker of  their  Sins  *,  and  in  the  other,  oppofe  a  juft> 
natural  AfFedion  to  our  Families,  and  fo,  as  the 
Apoftle  obferves,  be  worfe  than  Infidels  ! 

If  a  Man  by  an  unjuft  Law-fuit  takes  away  cur 
Caat^    is  it  reafonable  to  take  this  PaiTage  o^  giving 

him. 


[  107  1 
kirn  our  Cloak  alfo  in  a  literal  Senfe  ?  Isn't  this  to 
encourage  him  in  Wickednefs,  not  only  to  be  en- 
tirely papive  under  the  Wrong,  but  to  give  him  as 
much  more  of  our  Goods  gratis  ?  Can  it  be  thought 
the  Laws  of  an  allwife  God^  rightly  undcrftood, 
wou'd  thus  fight  againll  each  other  ?  Shou'dn't  wc 
interpret  Scripture  according  to  the  Analogy  o^Faitb^ 
in  fuch  a  Way  as  to  make  it  Self-confiftent  ? 

If  the  following  Precepts  do  oblige  to  give  and 
knd^  at  the  meer  Pleafure  of  the  JJker^  or  Borrow* 
er^  without  any  Regard  had  either  to  their  Wants, 
or  our  Abilities,  then  their  Lujls  or  unreafonable 
Defires,  are  to  be  the  Rule  of  our  Proceeding  ia 
the  aforefaid  Points,  and  not  Scripture  or  Reafon  \  and 
if  the  Caie  be  fo,  how  then  is  Religion  a  reafonable 
Service  ?  How  then  can  we  order  our  Affairs  with 
Difcretion  ?  How  then  can  we  be  faid  to  have 
any  Property  in  our  Goods ^  feeing  we  are  obliged, 
upon  the  aforefaid  Hypothefts^  to  give  to  every  Afk* 
er  and  Borrower^  and  net  to  turn  away  ? 

An  impudent  Beggar  may  come  'an  hundred 
Times  in  a  Day,  or  more,  and  clear  us  of  all  our 
Cajh  ;  an  unreafonable  Borrower  may  come  as  of* 
ten,  and  ftrip  our  Houfes  in  the  like  Space,  fo  that 
we  fha'n'thave  a  Stool  to  fit  on,  or  a  Bed  to  lie  on  ; 
and  may  they  not  alfo,  in  the  like  Space,  ftrip  our 
Perfons^  fo  that  we  fha'n't  have  a  Rag  to  cover 
us  ? 

Who  then  has  the  greateft  Right  to  our  Goods^ 
the  impudent  Beggar,,  the  unreafonable  Borrower^, 
or  the  Owner  ?  1  Anfwcr,  the  Beggar  and  the  Bor^ 
rower  ;  for  they  can,  according  to  this  Senfe  of  the 
Words,  difpofe  of  our  Money  and  Goods  according 
to  their  Lufts^  and  we  dare  not  hinder  them,  e^/erj 
tho'  our  Reafon  and  Confcience  fliou'd  oppofe  % 
No  !  inftead  of  that,  we  muft  help  the  Vagrants 
forward  in  their  Wickednefs,    to  the  Ruin  of  our 

P  z  khm 


[  io8  ] 

felves  and  Families,  or  ad  in  dire6t  Oppofidon  to 
the  favourite  Principle  of  ahfolute  Non-7' efiftance^ 
(which  we  are  fuppofed  to  entertain)  which  it  fecms 
is  not  to  be  given  !  Is  this  the  Gofpel  of  Jejus  ? 
Can  fiich  an  unreafonable,  unaccountable  Religion, 
come  from  tlie  all-wife^  good  God  ?  If  this  be  fup- 
pos'd,  then  I  wou'd  enquire,  whether  the  Chriftian 
Religion  be  not  worfe  in  Refped  of  Property^  than 
the  Jewifl}^  Mahometmi^  or  Pagan  ?  Was  there  e- 
ver  fince  the  Foundations  of  the  Earth  were  laid, 
fjch  an  irrational  Religion  I 

Well,  if  to  avoid  the  aforefaid  Confequences,  the 
Precepts  of  Giving  and  Lendijig,  muft  be  taken  in  a 
limited,  reftrained  Senfe,  viz.  To  fignify  a  mer- 
ciful, beneficent  Temper  and  Difpofition  of  Mind, 
regulated  in  its  Exercife  by  Reafon,  judging  of  our 
ov/nand  others  Circumftances,  fo  as  not  to  give  a- 
way  all  we  have,  to  lazy  Lurches,  flurdy  Beggars, 
unconfcionable  unmannerly  Borrczvers  •,  then  why 
fhou'dn't  we  take  the  Precept  about  Refifiance,  in  a 
limited  Senfe  too  ?  Isn't  the  Reafon  the  fame,  the 
Form  of  ExprelTion  the  fame,  and  the  abfurd  and 
perilous  Confequences  more  than  equal  ?  Or  are  our 
Perjons  lefs  worth  protecting,  than  our  Cap  or 
Goods  ? 

Not  to  add,  that  there  is  nothing  annexed  to  this 
Precept  of  Giving^  which  intimates  a  Reftri5lion, 
but  it  is  only  to  be  inferr'd  by  the  DiElates  of  Rea- 
son, and  the  Rules  of  Equity  ;  whereas  the  Precept 
refpe6ling  Refiftance,  has  its  Explication  adjoin'd, 
which  implies  a  Limitation,  viz.  that  of  Smiting  us 
en  the  Cheek,  which  can  intend  no  more  than  fmal- 
ler  and  tolerable  Injuries  -,  is  it  not  therefore  exceed- 
ing unreafonable  in  any,  to  hold  the  Limitation  of 
the  former,  and  not  of  the  latter  ? 

Moreover,  to  illuftrate  this  Cafe  yet  further,  let 
it  be  obferved,  that  we  are  commanded  by  our  Sa- 

viouh. 


[  109  ] 

viour^  In  the  fixth  Chapter  of  Matthew^  To  take  m 
"Thought  for  To-morrow^  what  wejhalleat^  or  what 
we  Jhall  drink^  nor  yet  for  our  Bodies^  what  we  fh all 
put  on,  feeing  that  God,  who  clothes  the  Lillies,  and 
feeds  the  Sparrows,  will  abundantly  provide  for  his 
Children,  who  are  much  better  than  many  Sparrows, 
The  Form  of'  ExprefTvon  here  is  as  abfolute  as  the 
other  about  not  rejijiing  Evil-,  and  yet  if  it  is  taken 
literally,  without  any  Limitation,  it  deftroys  at  a 
Stroke  all  human  Care  and  Diligence,  all  prudent 
Forefight ;  for  have  the  Lillies  and  Sparrows  any 
of  thefe  ? 

Now,  if  the  aforefaid  Precept  be  taken  abfolute- 
ly,  can  any  Merchant  carry  on  his  Bufinefs  ?  Can 
he,  without  any  Thought  of  To-morrow,  buy 
Bills,  and  fend  them  to  England?  Send  Vefiels  to 
Sea,  and  never  think  of  the  Time  of  their  return- 
ing  ? 

Or  can  a  Shopkeeper  carry  on  his  Bufinefs  of  buy- 
ing Goods,  without  any  Thought  of  felling  them  a- 
gain  ?  Or  fell  them,  without  any  Thought  of  the 
Time  of  Payment  ?  Or  if  he  did  fo,  w^ould  it  an- 
fwer  ?  Muft  not  he  fhut  up  Shop  ? 

If  the  Tradefman  muft  not  think  of  To-morrow, 
how  fhall  he  inform  his  Cujiomers  when  they  may 
exped  their  Work  ?  Or  if  they  want  ready  Money, 
how  fhall  he  tell  them  of  a  Time  of  Payment  ? 

And  how  can  a  Farmer  carry  on  his  Hufhandry 
according  to  this  Notion  ?  Can  he  plow  rationally, 
and  never  think  of  the  Time  of  fozving  ;  or  fow 
rationally,  and  never  think  of  the  Time  of  reaping  ? 
Then  if  the  aforefaid  Precept  to  avoid  fuch  Abfur- 
dities,  muft  be  taken  in  a  reftrained,  limited  Senfe, 
as  iignifying  no  anxious  Thought^  why  not  the  other 
about  Rejiftance  much  more  ;  in  as  much  as  the 
Life  is  mors  than  Meat^  and  the  Body  than  Rai^ 
msnt  P 

Seeing 


[no] 

Seeing  that  the  End  of  Civil  Government  is  to  fe- 
cure  civil  Property  by  Force  and  Compulfion, 
when  Neceflity  requires  •,  and  hence  the  Me^iftrate 
is  faid  to  carry  the  Sword-,  \£ Property  mull  be  tame- 
ly given  up  to  every  uryuil  Invader,  the  End  of  Go- 
vernment being  deftroyed,  there  is  therefore  no  Need 
of  the  Mean  ;  and  iitnce  it  follovv's,  that  civil  Go- 
vernment  is  a  needle fs^  fuperliuous  Inftiiution^  unlefs 
it  be  faid,  that  a  Mean  Ihould  be  ufed  without  aa 
End^  or  for  nothing,   which  is  abfurd  ! 

If  we  are  not  to  refift  Evil  at  :dU  then  how  comes 
the  Magifirale^  by  virtue  of  his  0^>^,  to  puniih 
Crimes  according  to  Juftice^  and  in  foine  Cafes  to 
rejijl  even  unto  Blood  ? 

Surely  'DefenfiveWar  is  neccffarily  included  in. the 
Magiftrate^s  Office,  feeing  that  he,  inlread  of  fub- 
mitting  to  the  Violence  of  Criminals^  refijh  and  kills 
them,  for  the  Defence  and  Jdzantage  of  the  Pub- 
lick  ;  and  what  does  Defenjive  War  do  rnore  P  The 
Difference,  as  to  the  Inflruments  of  Death,  in  thefe 
two  Cafes,  is  but  a  Circumfiance  that  does  not  affedt 
tjie  prefent  Argument;  for  both  Ways  Plolence  is 
ufed  •,  the  Death  of  the  Perfon  is  compared  •,  the 
Subftance  is  the  fame,  and  the  End^  in  View,  the 
fame. 

If  civil  Government^  as  defcribed  by  the  Apoftle 
Paul,  be  agreeable  to  the  Go/pel  of  Cbrijl,  and  yet 
that  Force  and  Fighting  is  effential  to  the  very  Being 
and  Prefervation  of  it,  in  fome  Cafes ,  it  will  fol- 
low, unavoidably,  that  Befenfive  War  is,  when  Ne- 
celTity  requires,  lawful,  and  agreeable  to  the  Gofpel-y 
the  Reafon  of  the  Confequence  is  this,  that  there  is 
an  exad  Parallel  between  the  two  in  all  Things  ma- 
terial. 

The  Subftance  of  both  is  the  fame,  viz,  Ferce^ 
Ftghtingy  Bloodjhedy  and  Death. 

The 


[ ""  I 

The  Authority  enjoining  both  is  the  fame,  viz,  o^ 
the  Magiftrate. 

The  End  of  both  is  the  fame,  namely^  to  execute 
Jujlice  upon  thofe  that  deferve  it,  to  preferve  Life 
and  Property^  and  promote  the  Good  of  the  State, 

The  Necejftty  of  both  is  the  fame  ^  namely^  that 
caficr  Meafures^  at  fome  times,  and  in  fome  Cafes, 
will  not,  cannot  anfwer  the  aforefaid  Ends. 

Now,  that  Force  and  Fighting  are  in  fome  Cafes 
ejfential  to  ni;/7  Government^  appears  both  from 
Scripture  ^nd  Reafon  •,  hence  a  Sword  is  affigned,  a- 
fcribed  to  the  Magiftrate^  and  he  is  faid  not  to  bear 
it  in  vain  •,  i.  e,  when  he  ad:s  up  to  his  Office^  he 
is,  as  the  Apoftle  obferves,  a  Terror  to  Evil-doers^ 
a  Revenger  to  execute  Wrath^  and  that  in  fome  Ca- 
fes to  Bloodjhed  and  Death,  upon  him  that  doth  E- 
vil^  Rom.  xiii.  Now,  if  thefe  Things  do  not  imply 
Force^  what  does  ? 

All  acknowledge  that  Laws  are  neceifary  to  Go- 
vernment ;  now,  can  thefe  be  put  in  Execution  upon 
Criminals  always  without  Force^  without  Fighting  ? 
Then  certainly  they  are  grown  much  better  hu- 
moured of  late  than  formerly  ! 

What  has  come  to  pafs,  may  again,  in  the  like 
Circumftances.  Does  not  Hiftory  inform  us  of  ma- 
ny 'Tumults  and  Infurreclions  that  have  been  ?  And 
in  fuch  Cafes,  if  the  Sword  be  not  drawn,  and  ufed, 
will  not  the  Magiftrate  be  trampled  under  Foot,  his 
Office  contemned  as  a  filly  Cypher^  all  Order  be  over- 
fet,  Juftice  perverted.  Property  unhinged,  and  a 
univerfal  Chaos  fucceed,  in  which  the  Honours^  the 
Goods,  the  Lives  of  the  Innocent,  are  made  a  Prey 
to  lawlefs  and  rapacious  Violence  /.  If  a  Magiftrate 
pronounces  Sentence  againft  a  Criminal^  and  no 
Force  is  to  be  ufed  for  the  Execution  of  it,  would 
not  the  Criminal,  in  all  Probability,  efpecially  if  ap- 
prized cf  this^  infult  him  with  the  greateft  Rudenefs, 

kick 


[    112    ] 

kick  him  and  cuff  him  on  the  Bench^  for  daring  to 
offer  fuch  an  Affront  to  a  Perfon  of  his  Dignity  and 
Extra6lion  ? , ' 

Suppofing,  what  has  often  happened,  that  a  Cri- 
minal, legally  condemned,  ihouid  fly  from  Jufiice^ 
and  refi]fe  to  be  taken,  and,  being  armed^  would 
declare  that  he  would  not  be  taken  alive,  what  is  to 
be  done  in  this  Cafe  ?  Is  Force  and  Arms  to  be  ufed 
or  not,  to  bring  him  to  Punifhment  ?  If  not,  then 
civil  Laws^  and  civil  Government^  are  but  a  meer 
Sham^  not  worth  a  Rufio^  for  the  Prcte5fion  of  Pro- 
ferty^  and  Execution  of  Juftice  \  a  poor,  contempti- 
ble Inftitution^  of  no  Authority  and  hifiiience^  a  fit 
Cbjedl  for  Berifion  and  Ridictile!  If  yes,  then  Force 
and  Arms  are  lawful  to  defend  Property^  and  execute 
Juftice^   which  is  the  Point  in  Queftion ! 

But  what  if  the  Number  of  Villains  be  greater, 
who  join  in  Confederacy  to  affront  Law  and  Juftice^ 
to  wrong  a  Community,  either  in  their  Lives  or 
Properties^  or  both  -j^'  does  not  it  neceffarily  follow, 
upon  the  fame  Plan  of  Reafoning,  that  a  greater 
Force  of  Men  in  Arms  be  fent  to  bring  them  to  Ju- 
ftice ?  For  can  the  Number  reafonably  exempt  them 
from  the  Jurifdi5fion  of  the  Law,  feeing  it  does  not 
Icffen  the  Crime  of  each  ?  No  !  but  on  the  contrary 
their  Confederacy  encreafes  their  Crime,  as  well  as 
the  Danger  of  the  publick  Safety  ;  and  therefore 
they  muff  be  oppofed  in  Arms,  except  it  be  fuppo- 
fed,  that  leffer  Crimes  Ihould  be  punifhed,  but  not 
greater  *,  leffer  Dangers  guarded  againft,  but  not 
greater  ;  which,  if  it  be  not  abfurd,  I  know  not 
what  is  ! 

Well,  has  a  foreign  Enemy  any  better  Right  to 
roh  and  murder  us,  than  Rogues  of  our  own  Na- 
tion ?  If  yea,  let  it  be  produced  -,  if  nay,  then  why 
fhould  not  we  oppofe  them  with  equal  Care  and 
Force,  in  order  to  maintain  the  Honour  of  our  Kingy 

the 


[  "3] 

the  Safety  of  our  Country^  our  Lives^  our  Liberties^ 
our  Goods ^  from  Violence  and  Ruin  I 

If  the  forming  of  good  Laws^  and  annexing  pro- 
per Pemlties  to  them,  be  agreeable  to  God,  and 
good  Men ;  why  not  the  Execution  of  thofe  Penal- 
ties upon  Delinquents^  without  which  they  are  but 
infignificant  Scarecrows^  of  no  Moment  or  Influ- 
ence ? 

If  we  regard  good  Laws^  is  this  Regard  well  ex- 
prefied,  by  our  tamely  fuftering  them,  without  Op- 
pofition,  to  be  trod  under  Foot,  and  confequently 
the  Government  and  Privileges  built  upon  them,  o- 
verturned  and  deftroyed ! 

Pray  what  is  civil  Government^    but  the  Union  of 
Individuals^    for  the  efFedtual  Prote5Iion  of  Perfon 
and  Property^  from  Injuftice  and  Violence  ?  What  is 
it  but  a  Union  of  many,  to  do  that  for  the  publick 
Good^  which  is  not  in  its  own  Nature  finful  for  par- 
ticular Perfons  to  do,  who  are  not  united  to  Society^ 
but  what  they  frequently  have  not  Power  to  do ; 
to  remedy  therefore  this  Inconvenience,  is  the  Deftgn 
oi  focial  Union^    whereby  a  fufficient  Meafure  of 
Power  is  by  common  Confent  treafured  up,    for  the 
Good  and  Security  of    all  the  Members  of    that 
Body  ;    which  Power  is  to  be  ufed  to  the  aforefaid 
valuable  Purpofes^    upon  proper  Occafions,    as  the 
publick  Managers  or  Officers  of  the  Society  fliall  di- 
redl. 

Hence  it  is  that  Perfons  who  are  wronged^    or  in 
Danger  of  being  fo,    and  unable  to  right  or  guard 
themfelves,  reafonably  fly  to  the  Magifirate  for  Ju-- 
fiice  and  ProteUion, 

This  I  think  is  a  jufl  Reprefentation  of  the  No* 
ture  and  Defign  of  civil  Government ;  and  therefore 
I  fee  not  how  it  is  poTible  for  the  Wit  of  Man  to 
reconcile  to  it  the  DoElrine  of  abfolute  Non-Reji- 
fiance  •,  for  if  it  be  unjuft  in  itfeif  for  a  private  Per- 


["4  3 

fon  to  refift  in  all  Cafes,  it  muft  be  fo  alfo  for  a 
greater  Number,  as  our  Author  has  well  obferved, 
F.  j(^.  39,  40.  It  mull  be  fo  likewife  for  the  Magi- 
ftrate  ;  for  a  Union  of  hidividuals  can  never  alter 
tlie  Nature  of  nings^  or  make  tliat  which  is  in  itfelf 
mijp.fi ^  to  h&jufi,  as  our  Author  fairly  reafons  in  the 
aforefaid  Pages,  but  from  a  faife  Pri/iciple. 

Nor  can  the  Almighty^  to  fpeak  with  Reverence 
of  his  Majefty^  in  a  Confiflency  with  the  Purity  and 
Perfection  of  his  Nature,  give  Authority  to  do  what 
is  in  itielf  wicked  and  ^;?;V^/  •,  and  therefore  this  Con- 
fequence  eafily  and  unavoidably  follows.  That  civil 
Government^  and  the  Do^ri?ie  of  abfolute  Non-Reji- 
fiance,  are  Afufiata^  incompatible,  irreconcilable 
Contradi^ions!     And  likewife. 

Hence  it  follows,  that  fuch  as  are  for  any  one  of 
them,  mull,  if  they  would  confill  with  themfeives, 
give  up  the  other. 

It  is  true,  the  Colourings  of  Art  and  Addrefs^  the 
Subtleties  of  indefinite  Terms,  Evafion  and  Subter- 
fuge, may  call  a  Alift  of  fecming  Confufion  over 
thefe  plain  Things,  fo  as  to  miHcad  the  Unwary, 
Partial,  and  Injudicious-,  but  they  can  never  blend 
them  together,  or  really  weld  them  into  one  Piece, 
without  a  Botch  that  may  be  difcerned  without  the 
Help  of  Spe5facles ! 

I  may  add,  that  fuch  who  think  it  fmful  to  refifi 
in  any  Cafe,  and  yet  approve  of  the  Magiftrate''s 
rejifiing  in  fome  Cafes,  do  virtually  approve  of,  and 
thereby  become  accefiary  to  wliat  they  themfeives 
condemn  as  linful ;  v/hich,  whether  it  be  either  inno- 
cent or  confillent,  let  the  Reader  judge.  But  to 
proceed. 

As  to  our  Author^s  Refledlions,  F.  p.  46.  upon 
my  being  afife^fed  v/ith  a  View  of  the  melancholly 
Circumfianccs  of  this  People,  in  cafe  of  an  Enemy' % 
coming  fuddenly  upon  them,   unprepared  for  I>e- 

fmGe^ 


[  "5  3 

fence ^  confidemg  that  it  was  not  without  Caufe^ 
which  that  rational,  catholick,  and  manly  Perfor- 
mance, Plain  Truth,  makes  unanfwerably  evi- 
dent, and  was  a  generous  Concern  for  others  Safety 
more  than  my  own  ;  and  likewife  confidering,  that 
the  holy  Scriptures  reprefent  fearing  always  to  be 
the  Character  of  a  wile  and  good  Man,  and  that 
their  Pra6lice  is  accordingly.  Thus  righteous  Noah 
being  moved  with  Fear^  prepared  an  Ark^  to  the  fav- 
ing  of  his  Houfe^  by  which  he  condemned  the  World. 
Thus  pious  Jehcjhaphat^  hearing  of  the  Beftgn  of 
the  Ammonites  and  MoMtes  to  invade  his  Kingdom^ 
feared^  and  fet  himfelf  to  feeb  the  Lord^'  and  pro- 
claimed a  Fafi  throughout  all  Judah.  Thus  the  Man 
after  God's  own  Heart  trembled  for  fear  of  God's 
Judgments  I  I  fay,  eonfidering  all  thefe  Things,  it  is 
lomething  ftrange  that  our  Author  fbould  reprefent 
me,  on  account  of  the  aforefaid  Concern^  which  he 
is  pleafed  to  term  mufing^  as  of  a  temper  of  Mind 
and  State  very  different  from  Chrijlianity^  which  I 
freely  forgive,  and  look  upon  his  groundlefs  Satyr 
as  an  honourable  Panegyrick  !  In  (o  great,  fo  good 
a  Caufe^  as  Concern  for  my  Country^ %  Safety^  and  an 
honeft  Effay  to  promote  it,  it  is  my  Glory ^  an4  my 
Joy^  to  endure  Inventive  I 

As  to  our  Author^  Observations  from  fome  Paf- 
fages  out  of  the  Prophets.,  V.  p.  47,  48.  thefe  Scrip- 
tures being,  in  my  Opinion,  parallel  to  Ifaiah  ii.  4, 
which  I  have  before  explained  and  coniidered,  I 
think  that  Anfwer  is  fufficient  here  ;  and  therefore, 
for  the  fake  of  Brevity,  fhall  not  add  at  prefent. 

As  to  our  Author'*^  Citation  from  a  Treatife,  en=* 
titled,  Amodcfi  Plea^  V.  p.  54,  f^c^^  n6.  I  wou'd 
only  obfervc  this,  that  whatever  our  Fathers  have 
believed^  we  ought  with  the  noble .  Bereans.,  to 
Search  the  Scriptures.,  and  fee  whether  thofe  Things 
h  fo  or  not*  The  Perfwafton  of  our  Fathers^  how 
0^2  pious 


[ii6J 

pious  foever  any  of  them  might  be,  or  v/ere  ;  or 
how  fmcere  foever  they  were  in  their  Defigns^  is  no 
fufficient  Foundation  for  us  to  receive  any  one  of 
their  Principles  upon,  unlefs  we  fee  with  our  own 
Eyes,  the  Reafonablenefs  of  them,  and  judge  for 
ourfelves  ! 

As  we  are  reafonable,  accountable  Creatures^  'tis 
fit  we  fhould  do  fo,  for  another  can't  anfwcT  for  our 
Condu5l  to  God,  in  our  Place.  The  beft  of  Men, 
are  but  Men  at  the  beft  ;  We  fee  hut  in  Part^  and 
therefore  in  Part  we  may  err  ;  and  this  indeed  is  but 
human'^. 

Give  mc  leave  to  offer  a  Word  to  our  Author, 
by  Way  of  Query,  refpefting  divers  uncharitable 
Sentences  in  his  Vindication^  some  of  which  I  have 
mentioned  in  this  Reply,   , 

Pray,  Sir^  Isn't  judging  the  States  of  others,  on 
Account  of  a  fuppos'd  or  real  Mijlake  in  Principle y 
refped:ing  Things  not  ejfential  to  Religion  and  Sal- 
vat  ion ,  contrary  to  the  Apoftle^s  Chain  of  Reafon- 
ings,  in  the  14th  Chaptei*  of  his  Epifile  to  the  Ro- 
mans i  and  in  very  Deed,  a  Degree  of  real  Perfecu- 
tion  for  Religion  ?  And  does  this  Perfeciition  confift 
well  with  paffive  Principles  ? 

And  feeing  that  vaftly  the  greater  Part  of  the 
Chriftian  World  are  for  Befenfive  War^  and  many 
of  them  live  fober  and  regular  Lives,  and  are  ac- 
quainted with  experimental  Religion^  and  confider- 
ing  that  they  have  herein  the  Concurrence  of  all  the 
Reft  of  Mankind y  does  it  look  fo  decent  and  hum- 
ble like  as  cou'd  be  wifhed,  to  treat  them  with  an 
Appearance  of  iS'Z/^i?/,  and  to  condemn  their  States  ? 

It  is  no  Doubt  a  great  Duty  to  depend  on  divine 
Providence^  in  the  regular  Ufe  of  all  appointed 
Means  ;  but  if  we  may,  without  Prefumption  and 
impunity,    depend  in  the  Negled  of  one  Mean, 

may 
*  Humanum  tft  trrart. 


[  "7] 

may  we  not,  by  a  Parity  of  Reafon,  in  the  Negle(9: 
of  more,  and  confequently  of  all,  and  thus  become 
intirely  unadive,  when  we  come  to  the  Perfe^ion  of 
Virtue  ;  a  ftrange  Sort  of  Perfe6lion  indeed,  a  Per- 
fedion  of  Sloth  and  Indolence  ! 

But  before  I  conclude  this  Reply,  I  think  it  ne- 
ceiTary  to  confider  thofe  Inflames  which  our  Author 
has  brought  from  Antiquity,  for  the  Confirmation 
of  his  Opinion,  and  that  with  a  fufHcient  Degree  of 
Confidence,  that  the  primitive  Church  was  upon  his 
Side  of  the  Queftion. 

Before  I  enter  upon  this  Point,  I  would  obferve, 
that  I  had  not  meddled  with  the  Fathers,  in  the 
Sermon  he  is  pleafed  to  animadvert  upon,  as  be- 
lieving that  the  Merit  of  the  Caufe  in  Controverfy, 
does  not  depend  upon  their  'Tefiimcny,  but  upon  the 
Suffrage  of  Scripture  and  Reafon  :  They  were  fal- 
lible Men  as  well  as  others,  and  had  no  other  Rule 
to  dired  their  Sentiments  and  Condud,  but  what 
we  have  ;  no  Antiquity,  or  human  Authority,  can 
alter  the  Nature  and  Reafon  of  Things  -,  or  juftly 
commend  to  our  Eftecm  and  Acceptance,  what  is 
erroneus  or  abfurd ! 

I  have  not  mentioned  thefe  Things  from  any 
DifHdence  refpeding  the  Fathers,  as  tho'  they  were 
not  for  Defenjive  IVar,  No  !  But  to  fix  the  Strefs 
of  the  Controversy  upon  its  proper  Bafis. 

At  the  Beginning  of  the  Reformation  (if  I  remem- 
ber right)  in  the  BiJ^putes  between  the  Proteftants 
and  Papifts,  the  latter  often  urged,  that  the  Fathers, 
together  with  the  Scriptures,  ihou'd  be  appeal'd  to 
as  determ;niF3  Judges  thereof,  but  the  former  juft- 
ly rejected  uie  Propofal, 

After  fome  Enquiry,  I  cannot  yet  find,  that  our 
Author  had  any  Ground  of  Triumph,  in  Refpedb  of 
the  Fathers  :  However,  after  having  offered  my 
Reafons,!  freely  leave  this  Point  to  the  Judgment  of 

the 


["8] 

the  impartial  Reader  ;  to  this  End  therefore  let  it  be 
obferved.  That  in  order  to  have  a  juft  View  of 
the  Sentiments  of  the  Fathers  concerning  War^  it  is 
Receffary,  in  my  Opinion,  to  underftand  and  confi- 
dcr  thcfe  following  Particulars,  viz.    • 

I .  THAT  they  taught  unanimoufly,  that  the 
Church  had  no  material  Sword ^  or  civil  Power,  to 
force  or  punifh  Men  ;  that  llie  cou'd  only  entreat, 
admonifh,  and  excommunicate  thofe  that  wou'dn't 
obey,  or  were  refraclory  and  ob  ft  in  ate.  They  alfo 
plainly  difbinguiflied  between  the  State  and  the 
Churchy  and  afcrib'd  a  temporal  Sword  to  the  for- 
mer, and  a  fpiritual  to  the  latter  •,  agreeable  hereto, 
thefe  following  Fathers  fpeak. 

"Tertullian  faith,  '  That  it  is  not  the  Bufinefs  of 
'  Religion  to  force  Religion,  or  ufe  Compulfion  to 
'  that  End  (a).' 

LaElantius  faith,  '  That  there  is  no  Need  of  Force 

*  and  Injury^  becaufe  Religion  cannot  be  forced — 
'  and  that  it  is  to  be  defended  not  by  killing,  but  by 

*  dying  (h): 

Athanafius  in  like  Manner  obferves,     '  That  the 

*  Truth  is  to  be  preached  not  with  Swords  or  Darts  ^ 

*  or  with  a  military  Hand,  but  by  Perfwajton  and 
'  CounciL  It  is  the  Property  of  fincere  Religion,  as 
^  I  have  faid,  not  to  force,  but  to  perfwade  -,  thus 
'  the  Lord  did  not  compel,    but  granting  Liberty, 

*  faid  to  all.  If  any  will  come  after  me  •,  and  to  the 
'  Apoftles  in  Particular,  Will  ye  alfo  go  away  (c).\ 

Hilary^ 

(a)  *  Non  cftreligionis,  inquit,  cogere  religionem.'  In  lib, 
4id  Scap. 

(b)  *  Non  eft,    inquit,    opus  vi  et  injuria,  quia  religio  cogi 

*  non  poteft  ;  — -defendenda  eft  non  occidendo,  fed  moriendo.' 
Lib.  5.   Di^vin.  Injiitut. 

(c)  '  Non  enim  gladiis,    aut  jaculis,  aut  militari  manu  veri- 

*  tas  predicatur,    fed  fuadendo  et  confulendo  piac  religionis  eft 

*  proprium,    ^t  dixi,  non  cogere,  fed  fuadere.     Siquidem  do- 

*  jninus 


««^"«-  —■>.  ^— .-i»iCT<rT**Ct; 


^y^sammmmmemm 


[    "9  1 

Hilary,  againft  the  Arians,  fpeaks  thd  fame 
Thing  :  '  The  God  of  the  Univerfe,  faith  he,  doei 
'  not  need  a   forced  Obedience,    or  require  a  con- 

*  ftrain'd  Confeffion — I  cannot  receive  any  but  him 

*  that  is  willing  (d),'* 

Gregory  Nazianzen  faith,    '  It  is  more  equita- 

*  ble  to  perfwade  than  compel,  and  more  decent  for 
'  us  (e): 

Chryfojlom  faith,  '  Our  Bodies  are  committed  to 
'  the  King,    and  our  Souls  to  the  Prieji  ;  he  con- 

*  drains,    this   intreats  ;    he  by  NccelTity,  this  by 

*  Choice  ',    he  has  OUTWARD  Arms,  this  fpiritual  % 

*  he  carries  on  War  with  the  Barbarians,  but  I 
'  have  War  againfl  Devils.  And  having  fpoken 
'  of  King  Uzziah  being  fmitten  with  Leprofy^ 
'  for   intermeddling   with  the  particular  Bufincfs  of 

*  the  Pruji's  Office  -,  on  the  contrary,  he  fpeaks  of 
'  thofe   of  the  facred  Chara6ler,    in  the  following 

*  Manner  ;  For,  fays  he,  it  is  the  Bufinefs  of  a 
'  Priefi  only  to  reprove,    and  boldly  and  freely  to 

*  admonijh,  not  to  handle  Arms,  not  to  wield  the 
'  Buckler,  to  brandifh  the  Lance,  to  bend  the  Bow^ 

*  or  to  flioot  the  Bart  •,  and  after  he  has  finifhed  his 
'  Reproof,  the  King  ceafes  not,  butufes  his  Power, 
'  excites  to  Arms,  and  manages  the  Spear  and 
'  Buckler  (f): 

2.    THE 

*  minus  non  cogens,    fed  libertatem  concedens,    diccbat  omni- 

*  bus :    fi  quis  vult  venire  pofl  me  :    apollolis  vero  omnibus  : 

*  numquid  et  vos  vultis  abire  ?' 

(d)  '  Delis  univerlltatis,  obfcquio  non  indiget  necefTario,  non 

*  requirit  coadlam  confeffioncm,  non  poffum  nifi  volentem  reci- 

*  pere.'      Lib.  2.   In  Art  anas. 

(e)  *  Suadere  quippe  equius  eft  quam  cogere,  magifquc  nobis 

*  convenic/     In  Carmine  dc  Vita  Sua. 

(f)  '  Regiy  inquity  corpora  commilTa  funt,  faccrdoti  animae, 

*  iile  cogit,  hie  cxhortatur  ;  ille  necefiitate,  hie  libera  volunta- 

*  te  ;  ille  habet  Arma  Sensibilia,  hie  arma  fpiritualia  ;   II- 

*  L£  B«iTVM  GERiT  5UM  Barbaris  J  mihi  bellum  ell  adver- 

fti 


[    ^20    ] 

2.  THE  Fathers  generally  maintained,  that  of- 
fending Kings  could  be  puniflaed  with  temporal  Pu- 
nifhments  by  God  only. 

One  of  the  apoftolical  Canons  fpeaks  thus ;  Who- 
ever reproaches  an  Emperor  or  Magiftrate,  let  him 
be  punifhei  *,  if  a  Clergyman,  let  him  be  depofed ; 
if  a  Layman,  let  him  be  excommunicated  (g).  Now 
thefe  apoftolical  Canons^  tho'  they  were  not  framed 
by  the  Jpojiks^  they  are  neverthelefs  reckoned  to  be 
very  anticnt. 

Arnohius^  fpcaking  upon  the  Fifty-firft  Pfalm^ 
Vcrfe*4.  Agalnfl  thee^  thee  onl)\  have  I  finned^  faith, 
'  Every  One,   when  he  offends,    comes  into  Judg- 

*  ment,  firs  againft  God,  and  violates  the  Laws  of 

*  the  World  ;    but  Uiis  Prince,    ading  under  none 

*  but  God  alone,  1:  nn'd  only  againft  him  (h),^ 

To  the  fame  Purpofe,upon  the  fame  Pfalm,  fpeaks 

*  Hierom^  Amhrofe^  Caffiodore^  Euthymius,  Hay  mo  y 

*  Alexayider  Alenfis^  Lyranus^    Thomas^  and  to  the 
'  fame  Effect,  Clemens   Alexandrinus^  Cyril,  Aga- 

*  petus,  Gregory  and   Ifiodore.^     Whofe  V7ords  I 
wou'd  cite,  were  it  not  for  fear  of  Prolixity. 

5.  I  N  Confequence  of  the  aforcfaid  Tenet,  they 
believed,  that   it  was  not  lawful  for  the  Church  by 

Force 

*  fus  demones ;    rex  autem  Ozias  non  fuftinuit  admonitionem, 

*  fed  arrogantia  inflatus,    ingrellus  eft  templum,  volens  adolere 

*  incenfum,    nam  faccrdotis  tantum  tfl  arguere,    et  audader  ac 

*  libere  admonere,  non  movere  arma,  non  clypeos  ufurpare,  non 

*  vibrare  lanceaniy  non  arcum  tendere,  non  jacula  mittere,  po- 
'  ftea  tjuam  igitur  arguiflet  facerdos ;  Rex  autem  non  ceffilTet.fcd 

*  Arm*a  moveret,    Clypeos  et  Hastas,    fuaque  merctur  po- 

*  tcntia.'     HomiL  4.  de  Verbis  Ifaia,  7.  3;  ^.758. 

(i)  '  Qn^f^"^*  imperatorem  aut  raagiftratum  contumelia  afFe- 

*  ccrit,  fupplicium  luito  j  et  quidam  ft  clericus,  deponitor ;  ii 

*  laicus,  a  communione  removetor.'  Canon  05foagefimus  Tertius, 

(h)  *  Tibi  foii  pcccavi,  omfiifque  fub  judicio  venit  cum  deli- 

*  querit,  Deo  peccat  et  legibus  mundi :  hie  autem  rex  fub  nullo 

*  alio  nifi  fub  Deo  folo  agens,  ipfum  folum  fuper  poteftatem  me- 
^  cuens  JD^o  foli  pcccavij,'     Cgmmsntar^  Arnob,  in  Pfalmou 


ms 


[    121    ] 

Force  and  Arms  to  refift  the  King^  or  fuch  as  were 
in  Authority,  even  when  they  abufed  their  Power 
to  Oppreffion  and  Tyranny  ;  No  !  But  on  the  con- 
trary, that  it  was  their  Duty  to  endure  their  Crucl-^ 
ties  with  Patience.  _ 

'  We  arc  reproached,  fays  Teriullian,  in  his  Dif- 
^  courfe  to  Scapula,    and  in  his  Apology  refpe^ling 

*  the  Majefty  of  the  Emperor,    but  the  Chriftians 

*  cou'd  never  be  found  like  the  Alhinians,  Nigrians^ 
'  or  Caffians,    who  befieged  the   Emperor  between 

*  two  Triumphs,  and  rulhed  under  Arms  into  his 
'  Palace,  They  were  of  the  Romans,  if  I  am  not 
'  miftaken,  that  is,  they  were  not  of  the  Chriftians. 

'  But  they  fay  that  the  Chriftians  only  wanted 

*  Power,  but  not  a  Will    {that  is,    to  rebel  againft 

*  their  Sovereign)    yea,    ^ertullian  witnefTes,    that 

*  they   had  fuch  a  great  Force,    that  they  could 

*  fufliciently  avenge  themfelves  in  one  Night,  by 
'  a  few  torches,  if  it  had  been  lawful  for  them 
'  to    free   themfelves  from  one  Evil  by  commit- 

*  ing  another  •,  but  God  forbid,  faith  he,  that  a  di- 
'  vine  Sett  fhou'd  be  freed  from  Oppreffion  by 
'  human  Fire  ^    we   have  fill'd  up  all  your  Places, 

*  your  Towns,  your  Iftands,  your  Forts,  your  Bo- 
'  rough  Towns,  your  Council  Houfes,  yea,  your  very 
'  Camps,  your  Files  of  Soldiers,  your  Palace^ 
'  Senate,  Market  Houje,  we  only  leave  the  Church- 
'  es  to  you  •,  what  J^Var  fhou'd  we  not  be  fit  for, 
'  and  ready  to  undertake,    albeit  unequal  in  Force, 

*  who  are  fo  willingly  flain,  if  it  were  not  according 

*  to  that  Difciplineg  more  lawful  to  be  killed  than  to 

^  kill  (i)  r 

R  It 

(i)  *  Circa  majeftatem  imperialem   (inquit  TertulIIanus  M 

*  Scapulam)  infamamar,  tamen  nunquam  Albiniani,  vel  Nigri- 

*  ani,  vel  CaiTiani,  inveniri  potuerunt  Chrilliani :'  Et  ex  Apolo- 
getico  :     *  Unde  inquit  Caffii,    et  Nigrii,  et  Albini,    qui  intef 

*  duos  laiiros  oblideEt  Csefarem-'-qui  armati  palatium  irrum- 

*  punt—- 


[    122    ] 

It  was  no  Doubt  in  a  Meafure  owing  to  the  pri- 
mitive Chriftians  patient  ftiffering  cruel  Ufage  from 
the  Government  they  liv'd  under,  upon  a  religious 
Account,  that  Chriilianity  did  then  fo  much  pre- 
vail. 

'  Hence  it   is,  faith  Cyprian^    that  none  of  ours 

*  when  he  is  apprehended  refills  ;    and  albeit  our 

*  People  are   more  numerous,    yet  do  they  not  a- 

*  venge themfclves  againfl  your  unjuft  Violence  (k).* 

And  La^antius  fpeaks  in  the  fame  Strain,    '  We 

*  confide,  faith  he,    in  that  Majejly^  who  can  as  ea- 

*  fily  avenge  the  Contempt  of  himfelf,*  as  the  La- 
'  bours  and  Injuries  of  his  Servants,  and  therefore 
'  we  fuffer  fuch  abominable  Things,    and  do  not  fo 

*  much  as  refifl  in  Word  (I). 

Augufilne  fpeaks  excellently  upon  this  Head,  a- 
greeable  to  what  has  been  before  mentioned,  in  the 
following  Manner  ;  '  Nor  then  under  Heathen  Em- 

*  perors  did  the  City  of  Chrift^  altho'  they  dwelt  as 
'  Pilgrims  on  Earth,    and  had  a  vail  Multitude  of 

*  People,    fight  for  their  temporal  Safety,    againfl 

*  ungodly   Perfecutors  ;    but  rather    to  obtain   e- 

'  ternal, 

*  punt---de  Romanis,  ni  fallor,  id  eft,  non  Chriflianis.     At  in- 

*  quiunt,    vires  turn  temporis  non  animi  defuerunt,   imo  codem 

*  TertuUiano  telle,  vires  iis  erant  tante,  ut  una  nox  pauculis  fa- 

*  culis  largitate  ukionis  potuiffet  operari,  fi  malum  malo  disjun- 

*  gi  per  nos  licuifTet ;  fed  abfit  utigne  humano  vindicetur  divina 

*  fe6ta,--et  veftra  omnia  implevimus  urbes,    infulas,    Castel- 

*  LA,  municipia,  confiliabula,  Castra  ipsa,  tribus  Decu- 
'  RiAS,  palatium,  fenatum,  forum,  fola  vobis  rellquimus  tem- 

*  pla  :    cui  beilo  non  idonei,  non  prompt!  fuilTemus,   etiam  co- 

*  piis  impares,    qui  tarn  libenter  trucidamur,    fi  non  apud  iftam 

*  dilciplinam  magis  occidi  liceret  quam  occidere.' 

(k)  *  Indc  eft  (inquic  Cyprianus,  in  Lib.  ad  Demetr.)  quod 

*  nemo  noftrum  quando  apprehenditur,  reluftatur  nee  fe  adver- 

*  fus  injuftam  violentiam  veftram,    quam  vis  nimius  et  copiofius 

*  fit  nofter  populus  ulcifcitur.' 

(I)  *  Confidimus  enim  majeftati  qui  tarn  contemtum  fui  pof- 

*  fit  ulcifci,  quam  fervorum  fuorum  labores  et  injurias  :  et  ideo 

*  CBm  tam  nefanda  perpetimur,  ne  verbo  quidem  rcludamur.' 


[  123  ] 

*  ternal,  they  did  not  refill,  they  were  hound^  Jlain^ 

*  imprijoned^  tortured^    burnt ^  turn  in  Pieces^   mur- 

*  dered^  ar-d  yet  multiplied.     It  was  not  their  Prac- 
'  tice  to  fight  for  their  Safety,    except  to  contemn 

*  Safety  for  Salvation  :  And  hence  arofe  that  famous 

*  Proverb,    That  the  Blood  of  the  Martyrs  is  the 
'  Seed  of  the  Chrijlians  (m). 

To  thefe  I  may  add  the  Teftimony  of  Amhroje^ 
who  frequently  taught,  that  againft  a  Chriflian  Em- 
peror attempting  to  do  Injuflice,  and  invade  the 
Rights  o\  the  Churchy  we  fhpu'd  ufe  no  Arms  but 
Patience^  nor  any  Ways  refill  ;  '  Being  compell'd, 
'  faith  he,  I  have  not  known  to  refifl,  I  can  mourn, 
'  I  can  weep,   I  can   lament  againfl  Arms^    againft 

*  Gothip  Soldiers^    'Tears  are  my  Arms^  otherwife  I 
'  ought  not,  nor  cannot  refift  (n). 

Auguftine  in  his  Expofition  of  the  Epiille  to  the 
Romans^  fpeaks  v/ith  great  Clear nefs  and  Judgment, 
and  very  largely  upon  this  Head,  a  little  of  which  I 
would  cite  •,  '  Seeing,  faith  he,  we  confid  of  Body 
'  and  Soul^  while  we  poiTefs  this  temporal  Life,  we 
'  ufe  temporal  Things  for  the  Support  of  it  :  It  be- 

*  hoves  us  in  that  Fart  which  refpeds  this  Life,  to 

R  2  'be 

(m)  *  Neque  tunc  fub  imperatoribus  Ethnicis,  civitas  Chri- 

*  fti  quamvis  peregrinaretur  in  terris,  et  haberet  tarn  magnorum 

*  agmina  populorum,   ad^verfus  impios  perficutores  pro  faiute  tern- 

*  porali  pugnwvit,  fed  potius  ut  obtineret  eternam  non  rcpugni- 

*  vit ;  ligabantur,  cedebantur,  includebantur,  torquebantur,  ure- 

*  bantur,  laniabantur,  trucidebantur,  et  multiplicabantur,  Non 

*  erat  eis  pro  falute  pugnare,  nifi  falutem  pro  falute  contemne- 

*  re  :    hinc  celebre  illud  proverbium,    ianguis  Martyrum  femen 

*  Chriftianorum.'     Angujl.  de  Ciintat.  Dei,  Lib.  22. 

(n)  '   Adverfus   chriftianum  imperatorem  injufta  tentantem, 

*  et  eclefi^  jura  invadentem,  nulla  preter  patieniiam  arma  adhi- 

*  bere  oportct,  nee  ullo  pafto  refiftendum  efie,  fepius  docct  Am- 

*  brofius,    coaftus  rcpugnare  non  novi,    dolere  potero,  potero 

*  flere,  potero  gemere,  adverfus  arma,  adverfus  milites  Gothos 

*  quoque,  lacrimse  mese  arma  funt,  aliter  nee  debeo,  nee  pofiuin 

*  reiiftere.'     Jmbrojius  Oratiane  in  Auxcntium* 


[     124    ] 

*  be  fubjed  to  the  civil  Government   ;    but  ki  Re* 

*  gard  of  that  Part  by  which  we  believe  in  God,  and 

*  are  call'd  into  his  Kingdom,    we  ihou'd  not  be 

*  fubjed  to  any  Man  who  endeavours  to  overthrow 

*  that  which  the  Almighty  has  been  pleafed  to  give 

*  us,  in  Order  to  eternal  Life.     If  any  one  thinks, 

*  becaufe  he, is  a  Chriilian,    that  therefore  he  fliou'd 

*  not  pay  the  Taxes,    or  offer  due  Honour  to  thofe 

*  that  are  in  civil  Authority,    he  is  in  a  great  Er- 

*  ror  ;  but  if  any  one  thinks  that  he  fhou'd  be  fub- 
*jedtothem,    in    Matters   oi  Faith y    he  is   in  a 

*  greater  Error  :    That  Meafure  is  to  be  obferv'd, 

*  which  the  Lord  himfelf  has  prefcrib'd.     That  we 
*'  jhould  render  to  C^far,  the  Things  that  are  C^far\ 

*  and   to    God,    the  Things    that   are   God'^s,      If 

*  they  take  from   us  our  temporal  Subilance,  we 

*  fhou'd  not  refift  ♦,  becaufe  it  is  neceffary,    on  Ac- 

*  count  of  this  Life,    to  be  in  Subjedion,    not  only 

*  to  efcape  Wrath ,  hut  for  Conjcience  fake  (o), 

4.  T  H  E  Fathers  likewife  believed,  that  it  was 
not  proper  for  Minijiers  to  bear  temporal  Arms  :. 
Hence  in  the  Apoflolical  Canons^    '  It  is  decree'd, 

'  that 


(e)  *  Cum  enim  conftcmus  ex  anima  et  eorpore,   quamdiu  in 

*  hac  vita  temporali  funius,  etiam  rebus  temporalibus  ad  Aibfidi- 

*  um  utamur  :    oportet  nos  ex  ca  parte  quse  ad  hanc  vitam  pcF- 
'  tinet,  fubditos  ciTe  poteftatibus ;  «x  ilia  vero  parte  qua  credi- 

*  mus  Deo,  et  in  regnum   ejus  vocamur,  non  nos  oportet  cffe 

*  fubditos  cuiquam  homini  id  ipfum  in  nobis  evertere  cupienti, 

*  quod  Deus  ad  vitam  cternsm  donarc  dignatus  eft.     Si  quis  er- 

*  go  putct,    quoniam  Chrifiianus  eft,  non  fibi  efte  i;^<f?/^rt/ red- 

*  dendum,    ut  honorem  exhibendum  debitum,  iis  qui  haec  curant 

*  poteftatibus,    in  magno  errore  verfatur.     Item  fi  quis  putat  i^ 

*  effc  fubdendum  in  l^ua  fde^  in  majorem  errorem  labitur  ;    fed 

*  modus  eft  iervandus  ifte  quem  dominus  ipfe  prefcribit,    ut  rcd- 

*  danius  C?sfari  qu^  Caefaris  funt,  et  Deo  quae  Dei  funt,  non  re- 

*  fiftentes  ii  quid  illi  auferre  volucrint,    in  quo  fibi  poteftas  data 

*  eft  de  temporalibus  rebus,  quia  ncceffe  eft  propter  hanc  vitam 

*  fubditos  eii'e,  non  folum  propter  iram,   fed  propter  confcieii;- 

*  tiam. '     Expoftt.  Epiji,  ad  R^man^ 


[  125] 

*  that  no  Bi/hop^  Prejbyter^  or  Deacon,  iliould  fol- 

*  low  the  F/ar^    and  retain  at  the  fame  Time  the 
'  Sacerdotal  Fun6lion  •,   for  thofe  1"hings   that   are 

*  C^far^s^   Jhould   he  given  to    Cafar^    and   thofe 

*  I'hings  that  are  God's,  Jhould  be  given  to  God  (p)* 
By  which  it  is  evident,  that  thofe  Chrifiians  who  did 
not  afpire  to  Offices  in  the  Church,  were  not  forbid 
to  follow  Arms  ;  and  thus  the  Judgment  of  the 
primitive  Church,  appears  plainly  to  be  in  Favour  of 
Defenjive  War. 

Ecclefiafticks  were  forbid  any  fecular  Employ- 
ment, that  required  continual  Application,  leaft 
they  fhou'd  be  thereby  diverted  from  their  proper 
Work  ;  nay,  they  were  not  allow' d  even  to  be 
Guardians,  for  the  aforefaid  Reafon  [q)  This  ap~ 
appears  trom  what  v/as  before  quoted  from  Chry-- 
fdficr/i, 

Amhrofe  fpeaking  to  the  perfecuting  Emperor^ 
faith,  '  We  entreat,  but  we  do  nox.  fight  ;  we  do  not 

*  itdX'—Talaces  belong  to  the  Emperor,  but  the 
'  Churches  to  the  Friefi  :  The  Pov/cr  of  publick 
'  or  civil  Offices  belongs  to  thee,  but  not  of  fa- 
^  cred — When  I  heard  that;  the  Soldiers  had  taken 
'  PofTefTion  of  the  Church,    I  had   only  a  greater 

*  Spell  of  mourning — To  deliver  up  the  Church  I 

*  cannot,  but  to  refift  I  ought  not  (r). 

5.  THE  primitive  Chrifiians  did  often- 
times decline  engaging  in  War,    on  account  o^  Jin- 

fut 

(p)  Canon  Apoftolick  82. 

(^yj  Canon  Apoftolick,  i.  80.  Canon  Confil.  Mentz  Decre- 
tal, Lib.  3.  Cap.  1.  Concil.  Africk.  7,  Epiftol,  Jerom.  ad  Ne- 
potian.  Epiftola  Cyprian,  ad  Sacerdotes,  Diacon.  Lib.  i.  E- 
pift.9. 

(r)  '  Rogamus  Augulle,  n«n  pugnamus,  non  timemus,  fed 

*  rogamus,  ad  imperatorem  palatia  pertinent^  ad  facerdotem  e- 

*  clefias :    publicorum  tibi  mcenium  jus  commiffum  eft,  non  fa- 

*  crorum  ;— eo  tempore  quo  audieram  occupatam  effe  militibus 

*  Balilicam,  gemitum  tantummodo  liberiorem  habuifle,  tradere 
'  Bafilicam  non  poffum,  fed  repugnare  non  debeo/  Jmbrof,  O- 
r^tione  ad  Auxentium^ 


[    126    ] 

ful  Terms  impofed  upon  them  by  the  Emperors  •, 
fuch  as  /wearing  by  their  Genius^  or  by  the  Hea- 
then Gods^  or  facrificing  to  them  -,  thus  Licinius 
difmiffed  thofe  Soldiers  from  the  Service^  who  would 
not  facrifice  to  their  Gods  (f). 

This  was  likewife  the  Pradice  of  Julian^  for 
which  Reafon  Vi5fricius  and  others  laid  down  their 
military  Honours^  and  Offices,  for  the  fake  of 
Chrift  (t),  Valentinian,  who  was  afterwards 
Emperor,  had  for  the  fame  Reafon  been  deprived 
of  a  military  Dignity  (u). 

And  before  this,  in  Jrmenia,  under  the  Reign  of 
Dioclejian,  no  lefs  thon*  1 1 04  Soldiers  had  quitted 
their  martial  Charadler,  as  the  Martyrologies  wit- 
nefs  ;  and  Menna  and  Heffius  in  Egypt. 

Yea,  fuch  was  the  Severity  of  Licinius^  that  thofe 
who  for  the  Caufe  and  Name  of  God,  which  they  bore 
in  their  Confciences,  had  refigned  their  military  Offi- 
ces^ could  not  be  admitted  again,  unlefs  they  re- 
nounced the  Chriftian  Faith  \  it  was  under  his  Reign 
that  Arfaceus  and  Amentius  refigned,  two  Perfons 
of  diflinguiflied  Eminence. 

And  this  was  the  very  Cafe  which  Tertullian  fpeaks 
of  in  his  Treatifes  of  Idolatry,  and  the  Soldiers 
Crown,  as  I  fhall  afterwards  prove  -,  I  might  men- 
tion more,  but  I  think  it  needlcfs. 

The  aforefaid  Particulars  fhed  an  eafy  Light  upon 
the  Writings  of  the  Fathers  refpe6ting  JVar,  and 
plainly  prove,  that  thofe  PafTages  in  them  that  feem 
contrary  thereto,  only  intend  their  Averfion,  either 
to  the  Method  of  propagating  Religion  by  Force,  or 

to 

(f)  Eufeh.  on  the  Life  of  Confiantine,  Lib,  \.  Cap.  54. 
Sulpitius  Se'verus  likewife  bears  Witnefs  to  the  fame  FatS.  Hiji. 
Sacr.    Lib.  2.   Cap.  33.   Num.  2.   Edit^Voafl. 

(t)  S>GG  Sozomen  Hiji.   Lib.  5.   Cap.  17. 

(u)  Rufinus,  Philojlargiui,  Tbe^dorf,  Sozomm,  and  FiSor  of 
Vtica,  bear  Teftimony  to  this. 


[    127] 

to  that  of  rejifting  of  any  lawful  Prince^  or  the  Ma- 
giftrates  under  which  we  live,  or  the  Unfuitablenels 
of  Minifters  bearing  Jrms^  or  the  Sinfulnefs  of 
Chriftians  engagmg  in  War  under  fuch  Circumftan- 
ces  as  neceffarily  involved  them  in  Iniquities  prohi- 
bited by  the  Religion  they  profefs'd,  or  at  leaft: 
endangered  their  Innocence. 

Having  premised  the  aforefaid  Particulars,  I  pro- 
ceed to  obferve,  That  the  moft  ancient  Writers  of 
the  Chriftian  Churchy  manifeft  their  Approbation 
of  inflidting  capital  Punijhments^  and  Defenjive  War^ 
the  Reafonablenefs  and  Juflice  of  which  depends  up- 
on the  former,  and  is  indeed  the  fame  Thing  fub- 
ftantially  with  it,  as  I  trufl  I  have  before  prov'd. 

Clement^  who  liv'd  in  the  Times  of  the  Apoftles^ 
and  wrote  his  Epiflle  to  the  Corinthians  in  the  Year 
of  our  Lord  68,  hath  thefe  Words  in  it,  '  Let  us 
'  confider  thofe  that  bear  Arms  under  our  Prin- 
'  CES,  with  how  much  Order  and  Submiffion  they 
'  execute  their  Commands  -,  they  are  not  all  Pre- 
'  fe^ls.,  Tribunes^  or  Centurions^  yet  each  Man  in 
'  his  Rank^  executeth  the  Orders  of  the  Emperor^ 
'  or  of  his  Lieutenants,  The  Superiors  cannot  do 
'  without  the  Inferiors,  nor  Inferiors  without  the 
'  Superiors.  There  is  a  Mixture  and  a  Ufe  in  every 
'  Thing  -,  for  Inftance,  \tt  us  confider  our  Body, 
'  the  Head  without  the  Feet  is  nothing,  nor  the 
'  Feet  without  the  Head ;  the  fmalleft  of  our  Mem- 
'  bers  are  ufeful  to  the  whole  Body,  but  all  confpire, 
'  and  are  fubordinate  to  the  Prefervation  of  the 
'  whole  (;^)/-    /V 

And  in  the  Conftitutions  afcrib'd  to  the  aforefaid 
Clement^  who  is  call'd  by  fbme  Clemens  Romanus^ 
which  whether  they  were  his  or  not,  are  acknowled- 
ged to  be  of  an  early  Original,  we  have  thefe  Words, 
*•  Not  that  ail  killing  is  unlawful,    but  only  that  of 

;'  the 

(x)  Epiit.  ad  Corintk.  p.  109. 


[    128    ] 

*  the  Innocent ;  provided  that  this  Right  of  putting 

*  to  Death,  be  jeferved  to  the  Magiftratc  alone  {y)* 

Farther,  Clemens  Alexandrinus^  who  liv'd  in  the 
fecond  Century,  fays,    *  That  a  Chriftian,    if  he  be 

*  caird  to  ,the  Government,    iliou'd  be  as  Mofes,    a 
'  living   Law  to  the  Subje6ls,    reward  the  Good, 

*  and  puniili  the  Bad.     And  in  another  Place,    de- 

*  fcribing  the  Habit  of  a  Chriitian,    it  wou'd    be- 

*  come  him  to  go  Bare-foot,    fays  he,    uniefs   he 

*  fhou'd  happen  to  be  a  Soldier  (z). 

Irenhis  (in  the  Second  Century)  proving  that 
Kings  are  the  Mhpfters  of  Gad,  whom  all  are 
bound  to  obey,  fpeaks  thus,  '  Becaufe  A4an  by 
f  wandering  from  the  Almighty,  grew  fo  enraged, 

*  that  he  reckon'd  his  Bloocl-rdations  his  Enemies  — 

*  Therefore  the  Almr{hi:y   k'.d    upon   him   human 

*  ^error^    that  fo  being   fubjecl  to   the  Power  of 

*  Men,    and  bound  by  tlieir  Laws^  they  might  at- 

*  tain  to  fome  Meafure  of  Righteoufnefs,   anci  be  in- 

*  duc*d  thro'  Fear  of  the  Sword,    publickly  held 

*  forth,    to  moderate  their  Condu6l  to  each  other  ; 

*  and  agreeable  hereto,    they  are  Mlnifters  of  God^ 

*  who  demand  'Tribute  of  us.    Powers  ordain' d  by 

*  him^  in  Order  to  compafs  thisDefign  (a).'' 

But  that  which  is  of  greater  Weight  \\\  this  Argu- 
ment y  than  the  private  Opinion  of  particular  Per- 
sons, is  the  Authority  of  the  Churchy  which  appears 
to  be  evidendy  in  Favour  of  Befenfive  Wur^    from 

the 

(y)  Lib.  7.  Cap.  3. 

(th)  P^dag.  Lib.  2.   Cap.  11.  p.  240. 

(a)  *  Quoniam  abfiftens  a  Deo  homo,  in  tantum  efferavit,  ut 

*  etiam  confanguineum  hoftem  fibi  putaret  ;    impofuit  illi  Deus 

*  humanum  timoretriy  ut  poteftati  humanum  fubjeai,  et  lege  eo- 

*  rum  aftridli,  aliquod  affequantur  juftitiae,  et  moderentur  ad  in- 
*vicem,  in  manifeflo  pofitum  Gladium  timentes  j  et  fecundura 
'  hoc  rainiftri  Dei  funt,  qui  trihuta  a  nobis  exigunt ;  in  hoc  ip- 
*■  fum  fervientes  poteftates  a  Deo  ordinatas  funt/  T^ren.  Lib.  5. 
Cap,  24. 


[    129    ] 

the  ApoftoHcal  Canon  before  mentioned,  and  the 
following  Particulars,  namely, 

I .  Never  any  were  deny'd  Baptifnij  or  excommu- 
nkated  by  the  Churchy  becaufe  they  were  Soldiers  ; 
which  furely  they  wou'd  have  done,  if  they  had 
reckon' d  the  military  ProfeJJion  finful,  and  abfolutely 
forbidden  by  the  Do^rines  of  Chrift,  with  our  Au- 
thor, 

TertuJlian  in  his  Treatife  concerning  Idolatry^ 
fays,     '  Such    Perfons   are   not  received   into   the 

*  Church,  as  exercife  Profejfions  not  allowed  of  by 
'xhtLawo^God  (b): 

Auguftine  aiTerts,  '  That  the  primitive  Chriflians 
^  admitted   neither   Proftitutes^    Stage-players^  nor 

*  Perfons  of  any  other  infamous  Profeffions,    to  the 

*  Sacraments  of  the  Churchy  till  they  had  renounced 

*  fuch  criminal  Engagements  (c).^ 

Cyprian  mentions  an  Example  of  this  Kind  of 
Difcipline  upon  a  Comedian  {d). 

And  there  are  others  of  Gladiators,  grea.t  Promoters 
of  Lewdnefsy  and  of  fuch  as  traded  in  Cattle  for  Sa- 
crifices,  in  the  Writings  of  TertulUan  (e).  And 
one  of  a  Charioteer  in  the  publick  Games^  in  Aujiin, 
On  the  contrary,  we  have  in  the  ^forefaid  Confti- 
tutions  of  Clemens,  this  notable  Declaration  of  the 
Churches  Judgment,  refpe^ling  the  Lawfulnefs  of  the 
military  Office  ;  *  Let  a  Soldier  that  defires  to  te 
^  baptiz'd,  be  exhorted  to  abilain  from  Wrongs  aid 

*  OpprefTions,    and  to  be  content  with  his  Pay  :    If 

*  he  complies  with  thefe,  let  him  be  admitted  (/).* 

Nor  is  it  any  Wonder  that  the  primitive  Church 

admitted  Soldiers  to  her  Communion,    without  Cen- 

fure,    feeing  that  the  infpired  Apoille  Peter  did  fo 

S  before 

(h)    De  Idololat.    Cap.   5. 

(c)  De  Fide,  et  Operibus,  Cap.  i  S; 

(d)  Epift.  6,    I.   2.  Edit.  Oxon.    , 

(e)  De  Idololatriq,   Cap.  t  i . 
(/)  Conilitut.  Lib.  8,  Cap.  32, 


i  130  ] 

before  them,  in  the  Caufe  of  Cornelius  the  Centuri- 
on, that  worthy  pious  Soldier^  whom  he  baptiz'd 
without  Rebuke  •,  and  probably  together  with  him, 
that  DEVOUT  SoLDiERj  Oi  them  that  waited  on  him 
continually  :  Hence  I  would  propoie  the  following 
Queries,  viz. 

9uery  i .  Why  does  the  Spirit  of  G^i,  fpeaking 
by  the  Scriptures,  put  fiich  Honour  upon  Soldiers^ 
even  under  the  ISltw  ^tjiammt^  if  the  Profefiion  be 
finful  ? 

^.ery  2.  Why  were  fuch  admitted  to  Baptifin^ 
or  added  to  the  Church  h:  his  infallible  Diredion, 
without  any  Fi  ofefnon  of  SorroWy  for  being  con- 
cerned in  the  nuiitary  Bufincfs  in  Time  pad:,  with- 
out any  Promif^  of  difcontinuing  in  it  for  the  fu- 
ture ?  (See  J5:s  x.  2,  7,  4.1)  How  can  thefe 
Things  be-  reconcirJ  to  the  Pttrity  of  the  blelTed 
Spirit,  and  to  the  Government  he  has  inftituted  in 
the  Churchy  upon  the  Suppolition  oi  the  Sinfulnefs 
of  Defejiftvc  V/ar  ?  Didti't  g^ofs  Offenders,  that. 
v/ere  baptized  by  johny  confefs  their  Sins  fird,  be-' 
fore  they  v/ere  admitted  to  be  Members  of  the 
Chriflian  Church  by  Baptifm  ?  See  Mat.  iii.  6. 

If  the  mincary  Bufinefs  be  frnfiil  under  the  Gofpel^ 
then  Cf^rnelius  (xht  Prefeft,  or  Captain  over  ahun- 
dr  :d  Soldiers,  r.s  theWcrd  Ecutont arches figniiies)  and 
his  Soldier  /ittendant,  iiv'd  in  a  Courfe  of  Sin, 
which  the  Scriptures  rcprcTent  to  be  a  Sign  of  a  dam- 
nable St^^te,.  lie  thai  commits  Sin^  is  of  the  Devil :' 
Then, 

Suery  3.  Plow  is  it  that  both  are  honoured  by 
an  infpired  Perfon,  v/ith  the  Chara6]:er  o^.  devout  and 
piou^,,.ox  right  Worfnippers  of  God,  which  the  Word 
(EujVbes  a  eu  bene  etfebocGlo)  figaifies  ?  How  caix- 
ihttt  Things  ronfifb  togc-ther  ? 

2.  SoU'ers  that  fuIF-red  Torments  and  Death  for 
the  Caufe  of  Chrify  received  tiie  lame  Honours  from- 

th€' 


[  131  ] 

the  Church  with  other  Martyrs,  as  is  afterwards 
mentioned,  which  Hirely  they  never  would  have  gi- 
ven, if  they  had  not  looked  upon  Defenfive  War  to 
be  lawful. 

The  following  Words  of  eloquent  and  piou?  Cy- 
prian are  very  memorable  and  full  to  this  Furpole  ; 
'  Laurent inus  and  Ignatius^  faith  he,  did  heretofore 
'  bear  AiijMs  in  fecular  Camps,    but  in  the  mean 

*  tirr.-  were  true,  fpiritual  Sddiers  o{  God,  while  by 
'  the  Concurrence  of  Chrift  they  vanquiflied  Satan, 
'  they  merited  Palms  cf  the  Lord,  and  Crowns, 
'  by  their  illuftrious  Foffion  ;  we  always  make  ho- 
'  nourabie.  Mention  of  them  on  every  anniverfary 
'  Day,  in  which  we  .celebrate  the  Memory  of  thp 
■'  Martyrs  PcJfions  'g), 

Rigdtius  upon  thcfe  Words  faith,  '  That  it  was 
'  the  Cuilom  of  the  Greeks  to  celebrate  Panegyricks 
'  to  the  Honour  of  hrave  Men,  who  have  endured 
'  the  Cruelties  of  a  Tyrant  Monarchy  or  have  other- 
'•  wife  fought  nobly  for  their  Country,  that  by  their 
'  Example  they  might  incite  their  own  to  worthy  and 
'  gallant  Adions.    The  Chriilians,  faith  he,  on  fta- 

*  ted  Days  every  Year  praife  God,  having 
'  mentioned  the  Names  of  thofe  who  have^,      for 

S  2  ^  the 

(g)  *  Laurentius  e£  Ignatius,  in  cajirls  et  ipfi  quondam'  fe- 
f  cularibus  milito.ntcSy  fed  veri  et  fpirituales  Dei  militesy  dum  di- 
^  abulum  Chrifti  congreffione  profiernunt,  palmas  Domini  et 
'  coronas  illuitri  pafnone  meruerunt,    facrificia  pro  eis  femper, 

*  ut  meminiilis  ofrerimus,  quoties  martyrium  paffiones,  et  dies 
f  anniverfaria  commeinoratione  celebramus.' 

Rigaltius  fuper  hsec  verba,  facrificia  pro  eis  fempc}\  inquit, 
'  GrsEci  panegyrica  celebravere  honori  virorum  foriium,    qui 

*  tyrannum  fuftulerant,  ut  anas  pro  patria  feliciter  pugnaverant, 

*  ut  hoc  exernplo  fuorum  ariimos  ad  prseclara  facinora  eri^ereni: 

*  Chritliani  facris  anniveriariis  laudes  Deo  dicuntcommcjnorati? 

*  eorum  nominibus,    qui  pro  fide  Chriflo  di6la  martyrium  fortx- 

*  ter  obierunl;.'  Cjpr.  Epji.  adQler,  ct  F{eb,  34.  /.  48,  fy^i^. 
Pari/, 


[    132    ] 

*  the  Faith  of  Chrift  couragioufly  endurec.  Martyr- 

*  dom.' 

3.  The  primitive  Church  exprefly  declares  her 
Judgment  in  favour  of  Defenfive  War^  as  appears 
thus :  Tho'  the  Emperor  Conftantine^  after  he  pro- 
fefTed  Chriftianity,  and  put  the  Nar/ie  of  Chrift  on 
his  Standard^  had  a  great  many  Chriftians  in  his  Ar- 
my^ and  was  engaged  in  War^  yet  we  find  not  one 
of  all  that  Multitude  of  Bijhops^  that  lived  in  his 
Empire^  who  either  diiTuaded  him  from  going  to 
War^  or  dilTuaded  the  Chriftians  from  ferving  him 
in  it,  altho'  divers  of  them  were  ftridt  enough  in 
the  Bijcipline  of  the  Churchy  and  ready  to  fpeak 
their  Minds. 

Among  all  that  Multitude  of  Canons  refpe6ling 
Difcipline^  which  were  made  by  the  various  Coun- 
cils of  the  Eaftern  and  Weftern  Churches,  at  their 
numerous  Seffwns,  during  the  firft  five  Centuries  af- 
ter Chrift,  tho*  many  of  them  were  feverc  refped- 
ing  divers  Abufes  ;  yet,  after  fome  Search  and  En- 
quiry,  I  cannot  find  one  Canon  in  all  the  Catalogue 
againft  Defenjive  War^  as  unlawful  in  itfelf  •,  or  any 
One,  whereby  Laymen  are  authoritatively  debarred 
of  Church  Fellowftoip^  or  of  Baptifm^  and  the  Lord's 
S upper y  for  their  engaging  in  it :  And  can  any  rea- 
fonably  imagine,  that  this  would  have  been  wholly 
pafTed  over,  if  the  Judgment  of  the  Church  had 
been  againft  it !  Nor  do  I  know  of  any  Canon  made 
by  any  Council  or  Synod  of  Minifters  againft  Lay- 
perfons  (who  had  not  done  Penance)  engaging  in  a 
Defenfive  War^  when  r^o  f.nful  and  eninaring  'Terms 
were  propofed,  for  1500  Years  after  Chrift ;  fo  that 
it  is  flirprizing  to  me,  tliat  our  Author  ftiould  fo 
ftrongly  imagine  the  primitive  Church  to  be  on  his 
Side  of  the  Queftion  ! 

'  I'he  Bifiops^  in  the  Reign  of  Conftantine^  when 

*  he  confiiked  him  about  his  warlike  £)efign  againft 

*the 


[  133  ] 

*  the  PerfianSy  were  fo  far  from  difcouraging  him 

*  in  this  Entcrprize,  that  they  willingly  promifed  to 

*  follow  him  to  the  Wars^  and  fight  againft  his  Ene- 

*  mies,   by  the  fpiritual  Warfare  of  Prayers  to  God 

*  for  him.     In  this  Expedition,    faith  Eufehius^    he 

*  feemed  to  follow  them,  and  commanded  a  'Taher- 

*  nacle  or  Tent  to  be  built  in  Fafhion  of  a  Churchy 

*  wherein,  he  and  his  Bifloops  might  pray  unto  God^ 

*  the  Giver  of  Vidlories.'  Eufebius  on  the  Life  of 
'  Conffantine^  p.  6g. 

This  Inilance  clearly  proves,  that  the  prirnitivc 
Chriftians  were  for  Defenjive  War ;  this  was  the  firft 
Time  of  their  being  clothed  with  civil  Authority  as 
a  State  (and  furely  they  could  not  a6l  as  a  State  be- 
fore they  were  one)  Now  they  had  a  Prince  of  their 
own  Religion  at  their  Head  ;  now  they  could  fight 
in  Defence  of  their  Country^  without  complying  with 
idolatrous  Terms  \  and  therefore  this  was  the  proper 
Time  for  them  to  declare  their  Opinion,  and  to  ad: 
according  to  it,   and  this  we  fee  they  did. 

Pray,  where  is  there  any  Inftance  of  a  Chriftian's 
refufing  to  fervc  in  the  JVar  m  Conjlantine' s  Reign  ? 
It  was  fo  far  from  this,    '  That  an  J^  was  made  to 

*  reft  ore  Profejfors  of  Religion  to  their  military  Offi- 
'  ces^  who  had  been  deprived  of  thern  for  their  Con- 
'  ftancy  and  Courage  in  the  Caule  of  Religion  by 
'  perfecuting  Princes  i    and  confequently  we  find  a 

*  Number  of  Chriftians  in  his  Army,     He  gave  Li- 

*  berty  and  Vacancy,    faith  Eufebius^    to  thcfe  who; 

*  by  a  divine  InftincSt  had  embraced  the  Faithy  that 
'  they  might  freely  frequent  the  Church  of  God,  and 

*  offer  up  their  Prayers  to  him  •,    for  he  faid,    they 

*  ought  not  to  ufe  their  Spears  only,    or  put  their 

*  Confidence  in  Weapons  and  Strength  of  Body  ;    but 

*  to  acknowledge  God  the  Giver  of  Vi^iory^  to  whom. 

*  with  Hearts  and  Hands  lifted  up  to  Heaven^    wc 

*  ough;  to  render  due  Praife  and  Prayer^    and  be- 

*  feech 


[  134  ] 

^  feech  him  to  proted  and  defend  us.*  Eufehius  en 
the  Life  of  Ccnjlantine,  p.  ly.  and  59.  agreeable  to 
which  was  his  own  Practice.  Will  our  Author  con- 
defcend  to  learn  the  Lawfulnefs  of  Defenfivc  War  in 
Gofpel  Times,  and  the  wide  Difference  between  the 
Ufe  of  martial  Weapons,  and  a  Dependance  on 
them,  of  one  of  the  greateft  and  bell  of  Men  that 
ever  the  Sun  faw?  I  mean  the  Emperor  Constant 
TINE  the  Great.  Behold  that  pious,  potent  Prince^ 
earneitly  praying  to  his  God-,  with  his  Bifioops^  and  o- 
ther  devout  Souls,  before  the  Bcttk^  for  Succefs  !  Ber 
hold  him  i.-;tirely  depending  upon  God  for  that  Pur- 
pofe !  And  when  the  Viclory  was  obtained,,  fee  with 
what  a  grateful  Mind  lie  afcribfs  all  the  Gbry  of  it 
it  to  Jehovah  !  Confianti7ie  embraced  Chriftianity  in 
the  Year  311. 

Augiiftine  expreiTes  diflinftiy  and  clearly  the  Opi- 
nion and  Praclice  of  the  pr.imitive  Church  refpecling 
War  in  the  following  notable  Words  :    '    Julian., 

*  faith  he,  was  an  Infidsl  Emperor^  a  wicked  Apo- 
^  Jiate  and  Idolater^  and  yet  Chriftian  Soldiers  ferved 
^  the  Infidel  Emperor  •,    when  the  Caufe  of  Chrift 

*  came  upon  the  Carpet,  they  acknowledged  none 
'  but  him,  who  was  in  Heaven  ;  when  he  v/ould 
'  have  them  worfhip  Idols.,  or  burn  Incenfe^  they 
'  preferred  God  to  him  ♦,  hut  when  he  bid  them  put 
*•  the  Battle  in  Array.,  and  march  againfi  any  parti- 
'  cular  Nation.,  immediately  they  obeyed  \  they  diilin- 

*  guiihed  the  eternal  from  a  temporal  Lord  •,  never- 
'  thelefs,  for  the  fake  of  the  eternal  Lord,  they  were 
^  fubjed  to  a  temporal  One  (h). 

^  Auguflint 

(h)  *  Julianus  exditit  infidelis  imperator,  nonne  exftitit  apo- 
'  llata  iniquus  et  idololatra  ?    milnes  Chrif.iani.  fervierunt  impera- 

*  tori  iffid.li  ;  uhi  inmebatur  ad  caufam  Chrijli,  non  agnofce- 
'  bant  nifi  eum  qui  in  coelo  erat,  quando  volebat  ut  idola  cole- 
'rent,   ct  thurifcarent,    -prapqitchant  illi  Deum  :     quando  aut em, 

^  dicda^  ?RQDVCITE  ACIEM,      1T£  CONTRA  ILLAM  GeNTEM, 

STATIC 


[  135  ] 

*  Augiifttne   lliev/mg  that  War  is  not  abfolutely 

*  condemned  by  the  Gofpel,    realons   thus.    If  all 

*  Wars  were  condemned  by  the  Chriftian  BoSfrine^ 

*  the  Soldiers  in  the  Gofpel^  when  they  ailc'd  Ad- 
'  vice,  for  the  Security  of  their  Salvation,  wou'd 
'  rather  have  been  commanded  to  lay  down  their 
'  Arnis^    and   entirely    renounce  their  ProfelTion  ; 

*  whereas  'tis  only  faid.    Do  Violence  to  no  Man^ 

*  neither  accufe  any  falfely^    and  he  content  with  your 

*  Pay,  Now  when  they  are  com.manded  to  be  con- 
'  tent  with  their  Pay^    they  are  not  forbid  to  conti- 

*  nue  in  the  military  Profeffion.'  Epifi.  5.  and  105. 
And  elfe where  he  fays,     '  That  if  the  Soldiers  who 

*  guarded  St.  Paul^  had  fallen  upon  his  fadiious  E^ 

*  nemies,    the  Apcftle  wou'dn't  have  tho't  himfelf 

*  guilty  of  their  Blood  ;    Saint  Paul,,  faith  he,  took 

*  Care    to    provide    himfelf  with  a  ftrong  Guard 

*  for  his  Defence^  Epifi.  50.  to  Boniface  ;  154.  to 
*Puhlicola^  and  164/ 

Chryfoftom  obferves,    '  That  to  this  End  'Trihu^ 

*  nals  were  erected,  Laws  made,  Punifbments  ap-- 
^  pointed,  and  various  Kinds  of  Penalties  enjoined.* 
Serrti.  ad  Patrem  Fidel, 

Moreover  the  Council  of  Africa,,  makes  Ufe  of 
the  aforefaid  PalTage  in  Order  to  juilify  their  Refo- 
lution,  of  imploring  the  Emperor''^  Afliilance  a- 
gainii  the  Fadious  ;  for  thus  they  fpeak,  '  Againft 

*  whofe  Fury  we  may  call  for  fuch  Defence,,    as  is 

*  not  unufjal,  or  difaUow'd  by  the  Scripture  ;  fince 
'  the  Apoille  Paul,,  as  we  read  in  the  Book  of  A^s,^ 
'  fe€ur*d  himfelf  againft   a  Confpiracy  of  fadious 

*  Men,  by  a  military  Force.' 

Now  can  clearer  Evidence  of  the  Churches  Judg- 
ment 

*  STATIM  OBTEMPJRABANT  ;    dlftlnguebant  Dominum  acter- 

*  jium  a  domino  temporali ;  tamen  fubditi  erant  propter  Domi-* 

*  KusB  «tcrttum  domino  temporali.'     Auguji  in  Pf.  i .  a4» 


[  136  ] 

ment  in  the  Affair  of  War  be  rcafonably  defired, 
than  the  aforefaid  Particulars  confidered  complexly  ? 

But  before  I  offer  a  T^rain  of  Soldier  Martyrs 
to  the  Reader's  View,  I  would  beg  Leave  to  men- 
tion a  few  Particulars  more,  to  confirm  and  illuf- 
tratc  what  has  been  already  obferved. 

MelitoYiy  Bijhop  of  SardiSy  prefented  to  Marcus 
Aurelius,  Anno  Bom.  170,  an  Apology  for  the 
Chriftians,  wherein  fpeaking  of  the  Plunders  com- 
mited  againft   them,    he  faith,    '  If  it  be  by  your 

*  Order y    I  fhali  not  fay  but  it  is  well  done  ;    a  juft 

*  Prince  never  ordains  any  Thing  that  is  unjuft,  and 

*  we  are  willingly  recompenced  with  fuch  a  Death 

ArnohiuSy  in  his  eloquent  Apology  (wrote  in  the 
Third  Century)  has  the  following  beautiful  Para- 
graph \  '  The  Chriftian  Religion^  faith  he,  is  con- 
'  tented  with  its  own  Strengh,    and  fbands  firm  and 

*  unfhaken  on  the  Foundations  of  ^ruth  it  felf  ;  nor 

*  is  it  fpoil'd  of  its  Energy ^  tho'  it  has  no  Avenger^ 

*  no  Prote£ior  ;  yea,  tho'  every  Tongue  Ihou'd  re- 

*  proach  and  oppofe  it,    and  conlpire  its  utter  Over- 

*  throw  (k): 

Cyprian^  who  flourifh'd  about  the  Middle  of  the 
Third  Century^  fpeaks  fweetly,  in  the  following 
Strains  ;    '  If  it  be  glorious  for  fecular  S oldie?  s^  af- 

*  ter  having  vanquifh'd  their  Enemies ^    to  return  in 

*  Triumph  to  their  native  Country  ,  how  much  more 

*  eligible  and  greater  is  the  Glory ,    after  having  over- 

*  come  our  fpiritual  Enemy   Satan^    to  return  in 

*  Triumph 

(i)  Vid.  Y?^t{.  hie. 

(k) .  *  Kelij^ic  Chriitiana  Cms  eft  contcnfa  viribus,  ct  veritatig 

^propr^t    - 'nUamiuibu.^   nititur;    nee  fpoiiatur  vi  fua,    etiamfi 

:  ,-Ja<.&{  viudicem  i  imir.o  ll  iin^iae  omnes  eoiitra  faci- 

ir:ique  nitantur,  et  ad  fidem  illius  abiog<inUani  confpi- 

.1/  fio6.  €omrA  Gunteu  f*  45. 


[  137  ] 
'  Trhimph  to  Paradife,    bearing  the    'Trophies  of 
'  Vi5lory  (I).' 

Arnoblus^  in  another  Part  of  his  Apology^  addref- 
fcs  tlie  Pagans  in  this  Manner,  '  Why  do  ye  perfe- 
'  cute  Cbriji^  faith  he^  with  fuch  dillrefling  Wars^ 
^  that  even  at  the  very  mentioning  of  his  Name^ 
'  your  Boforas  boil  with  Rage  and  Refentment  ? 
'  Did  ever  he  claim  a  Kingly  Authority^  and  fill  the 
'  World  with  hi§  hoftile  Legions^  dellroying  fome 
'  that  were  from  Time  immemorial  peaceable,  and 
'  forcing  others  into  his  Obedience  (m)  ?'  Here  it 
may  be  oblerved,  that  altho'  ^r;/<?^/^^  juftly.oppo- 
fes  an  Offenfive  War^  yet  he  acknowledges  the 
kingly  AuthoritY  to  maintain  a  Befenfive. 

Minutius  Felix  (who  according  to  Rigaltius^  was 
Cotemporary  with  Tertiillian)  and  liv'd  in  the  Se- 
cond Century,  fays,  '  What  Soldier  wou'd  not 
^  with  greater  Intrepidity  under  the  Eye  of  an  Empe- 

*  ror  encounter  Danger  ?  None  before  Trial  receive 
^  the  Rev/ard  ;    and  the  Emperor  gives  not  what  he 

*  has  not  •,  he  cannot  prorogue  Ltfe^  but  he  can 
'  make  IVar  lawful  and  honourable  •,  but  the  Soldier 
'  of  God^  is  neither  deferred  in  Grief,  nor  finally 
'  deilroyed  by  Death  (n),^  ' 

T  NazariuSy 

(!)   *    Si  rmlitihus  fecularibus  gloriofum  eft,    ut  hofle  deviclo 

*  tede^int  in  patriam  triuirphantes  ;  quanto  potior  eit  gloria^ 
"^  vidlo    diaboio    ad  paradljutn  triumph  ant  em  redi>  e  :    et  tt  ophed 

*  vldincia  report  are.''  Cypr.  de  Exhort.  Martyr.    Cap.   lO.  p.  2/\.?.. 

(m)  *  Quod  turn  gravibus  iniedamini  Chriftum  beliis  ?  ut  ad 
'  ejus  nominis  mentionem  rabidorum  peftorum  efFervefcatis  ar- 
'  doribus  ?    numquid  regiam  I'ibi  vir.G'C:.;'is  pitefta'-era,  terrarujH 

*  orbem  cundum  legionibus  infertiiTimis  occupu>/:t,  et  pacatr,s  ^.b 

*  exordio  nationes  aiijs  delevit  ac  fuftuiit,  alias  fibi  parere  cervi* 

*  cibus  campulit  fiibjugatis?'^r«o^  contra  Gent.  Lib  2,  p.io  He 
lived  under  the  Reign  of  Dinclefian,  fays  Hierom  and  Rigaltius^ 

(n)   *  Quis  non  jniles  fub  oculis  imveratoris,    audacius  pericu- 

*  ■■hi?n  provocet  P    nemo  enirii  premium  percipit  ante  experimen- 

*  Jum  :  et  impsrator  tamen  quod  non  li*;betiiOQ  dat,  non  po'^fl: 

*  propogar* 


[  138  ] 

Nazarius^  in  his  Pamgyrick  upon  Confiantine, 
faitxh,  '  So  great  a  Share  in  IVar  hath  a  good  C^;?- 
'  fcience^  that  Vi^ory  is  rather  owing  to  the  Integri- 

*  /y,   than  the  Courage  of  the  Soldiers  (o) 

Aiigufiine^  wlio  flourifh'd  in  the  Fourth  Century, 
concerning  the  Caufes  of  War,  fpeaketh  as  follows, 

*  The  ufual  Diftinclion  of  jufl  Wars^  is,    that  they 

*  arc  undertaken  for  revengijig  Injp.ries^    when  any 

*  Nation  or  State  upon  which  War  is  made,     either 

*  has  negledled  the  Pumfbment  of  its  own  Delinquents^ 

*  or  the  Reftitution  of  what  was  taken  away  unjuft- 

*  ]y  (/>).'  And  elfewhere  he  faith,  '  We  (eek  not 
^^  Peace ^  to  make  War  ;  but  we  make  ?Far^  in  or- 
'  der  to  eftabliili  Peace  f^).' 

Baftl  fpeaks  thus  of  the  ancient  Chriftians,   '  Our 

*  Anceftors  never  accounted  Siausfhters  committed 

*  in  War  as  Murders,  excufing  them  who  fought 
'  for  Virtue  and  Piety  (ry 

Amhroje  faith,  '  That  Valour  which  either  defends 

*  our  Country  by  Arms  from  Barbarians^    or  pro- 

*  teds  the  weak  at  Home,  or  our  Companions 
*from  Robbers^  \sQi'>nvp\Q2Xjuftice(f).^ 

How  can  an  Emperor  try  the  Courage  of  his 
Soldiers,  except  he  has  an  Enemy  ?  Saith  La5ianti- 
tis(t),  .  . 

Then 

*  propogare  vitam,  poteji  honeftare  militiam.     At  enim  Dei  mi- 

*  les,  nee  in  doioie  difleritur,  nee  morte  iinitur.' 

(o)  Nc-zar.  tanturn  etiam  inter  anna,  bova  confcientia ]%% 
'uindicat,  ut  jam  ceperit  non  <virtutis  magisy  quam  tTjlegritatzf 
edc  <ti(^orzay    Cap.  y.  Edit.  2. 

(p)  Lib.  6.    ^ejl.  lo.    on  JoJInia. 

(q)  Augailin.  kethor.  Lib.  i.   Cap.  i$.p.  445.  Edit.  Pari/. 

(r)   Set.  Grot,  on  the  Rights  of  U  ar    p.  $3- 

(f)  De  Offic.  Lib.  I.  Cap.  27.  Ambrofe  flourilhed  in  the 
foi-rth  Century. 

(t)  Quomodo  enim  poteH:  imperator  viilitum  fuorum  probare 
'virtutem,  nifi  habuerit  holieiii  r  La 2 ant.  de  JujUtia,  Lib.  ^. 
p.  42b.    Edit.  Pari/] 


[  139  ] 
^  Then   we  pray,    faith  Cyril  of  Jerujalem^  for 
'  Kings,  for  their  Armies^  and  their  Allies  {u).'' 
Gregory  Nazia?izen  faith,    '  That  we  mufl:  render 

*  to  Ccgfar^    the  'Tribute  that  belongs  to  him  ;     that 

*  /F^r,  which  occafion'd  Tribute^  was  a  Confe- 
'  quencc  of  the  firft  Sin  (.v).' 

Gregory  Nyjfen  has  rnadt  no  lefs  than  three  fet 
Difcourles,  or  Panegyricks  in  Praife  of  the  40  Soldi- 
er-Martyrs (y)  of  whom  mention  is  made  after^ 
wards  in  this  Reply. 

But  to  proceed. 

That  the  Chrifiians  in  general  bore  Arras  under 
the  Roman  Emperors  farther  appears  from  the  fol- 
lowing Inftances  of  Soldier-Martyrs. 

'  Among  the  Martyrs  at  Vienna  and  Lyons^  in 
'  France^  was  Maturus^  lately  baptized,  yet  a  nota- 
'  ble  Warrior  (2;)#nder  the  Emperor  Antoninus 
*"  Verus, 

Hiilories  do  record,  that  when  Marcus  Aurelius^ 

*  the  Brother  of  Antoninus,  warred  againft  the  Ger-^ 

*  mans  and  Sarmatians,  his  Hoft  was  ready  to  perifii 
'  with  Third,  fo  that  he  will  not  what  to  do  ;  and 
'  that  the  Soldiers  of  the  Legion  called  Melitina^ 
^  mov'd   with   Faithfulnefs   towards   their   Prince, 

*  bow'd  down  upon  their  bare  Knees  (as  our  accuf- 
^  tom'd  Manner  of  praying  is)    in  the  Midft  of  the 

*  Army^  turning  them  to  the  Enemies,  and  made 
'  Supplication  unto  God.  When  as  this  Sight 
^  feem'd  ftrange  unto  the  Enemy,  there  was  fnew'd 

*  a  far  more  ftrange  Spe5lacle,  to  wit.  Lightnings 
^  which  put  the  Enemy  to  Flight  and  Overthrow  », 
'  and  withal  a  Shower  of  Rain  to  refrefh  the  Arrny^ 

*  which  was  well  nigh  perifhing  with  Thirft,  poured 

*  out  their  Prayers  before  the  high  Throne  of  the 

T    2  '  Majefy 

(u)  Dupin.  Ecclef.  Hi  ft.  Fourth  Cent, 
(x)  Dupin.  Ecclef.  Hift.  Fourth  Cent, 
(y)  Dupin.  Ecclef.  Hift.    Fourth  Cent, 

(z)  Eufibim,  Bqck  $.  Cha^,  i- ^- 75i  77« 


[   HO  ] 

^  Alajejly  of  Ged.  This  Hiflory  is  reported  by 
'  fuch  as  favour'd  not  the  Chriftian  Faith,  yet  wei^e 
*"  careful  to  fet  forth  the  Things  which  concerned 
'•  the  forefaid   Perfons.     It  is  alfo   written  by  our 

*  Men,  whereof  Apolinarius  is  a  Witnels  of  Cred^, 

*  who  reporteth  that  this  Legien    (by  whofe  Prayers 

*  this  Miracle  came  to^afs)  was  from  that  Timo- 
'  call'd  by  the  Emperor  the  htghtning  Legion,  'Ter- 
'  tullian^  alfo  a  Man  worthy  of  Credit,  dedicating 

*  an  Apology  m  the  hatln  Tongue,  unto  the  Roman 
'  Senate^  in  the  Defence  of  our  Faith^  hath  con- 
'  firm'd  this  Hifiory  with  a  more  manifeft  Proof  •, 
'  for  he  writeth  that  the  moft  prudent  Ep? files  of 

*  of  Marcus  are  yet  extant,  wherein  he  himfelt  tef- 

*  tiiieth,    that  warring  with  the  Germans^  his  Army 

*  well  nigh  perifhed  thro'  the  Scarcity  of  Water, 

*  yet  was  faved  thro'  the  Pi%ers  of  the  Cbrifii- 
'  am  (a).' 

'  The  Subftance  of  this  memorable  and  miracu- 

*  Ions  Deliverance,  fays  Echard^  is  lufficiently  con- 
'  firmed,  both  by  the  Chriftian  and  Pagan  Writers  ; 
'  who  unanimouHy  afcribe  it  to  the  Power  of  God. 
'  Some    of  thofe  Writers  liv'd  almoft  in  the  fame 

*  Age,  all  of  them  before  Learning  was  funk.     Di- 

*  en  Cajjltis  has  given  us  a  particular  Account  of  it, 
'  and  afcribes  it  to  fome  divine  Power  afTilting  the 
'  Emperor. — Other  Heathen  W^riters,  as  Capitoli- 
'  nus^  'Theiniftius^  and  Claudian^  afcribe  it  to  the 
'  Prevalency  of  the  Emperors  own  Prayers. The 

*  Care  that  the  Pagans  took  to  carry  off  the  Ho-' 
^  nour  of  this  miraculous  P;vent,  ft^rves,  at  leaff,  to 
'  confirm  the  Truth  of  the  Yd.d:.  And  without 
'  Fear  of  being  tho't  too  credulous,  or  endeavour- 
'  ing  to  fupport  the  Chriftian  Religion  by  Fable 
'  and  FalOiood,  Artifices  it  never  needed,  we  fhall 
\  affirm,    that  there  is  no  Reafon  to  reje^ft  the  Tef- 

'  timony 

(a)  Eufeh,    Book  5.    Chap.  5. 


'      [  HI  ] 
^  timony  of  the  Writers  of  thofe  Times,    who  pofi- 

*  tively  alfiire  us,  that  the  Captain  of  the  Guards 
'  having  inform'd  the  Emperor  that  God  deny'd 
'  nothing  to  the  Chrifiians^  of  whom  many  were  in 
'  the  Legion  of  Mektina^  a  City  of  Capadocia^  and 
'  that  he  ought  to  try  if  their  Prayers  wou'd  pro- 

*  cure  that  Dehverance  which  he  could  not  otherwife 
'  expe6t  :  TheEmperororderedtheyihou'd  be  called 

*  together,  and  that  they  all,  did  at  the  fame  Time  in- 
'  voke  the  only  true  God^  whom  the  Winds  and 
'  Storms  obey,  and  who  had  often  deliver'd  his 
'  Servants  by  fuch  extraordinary  Interpofition.  Jn- 
^  toninus  being  too  juft  to  ftifle  the  Miracle^  imme- 
'  diately  wrote  to  the  Senate  of  Rome  in  Favour  of 

*  the  Chriftians^  and  ordered  their  Accufers  to  be 
■  punifhed  with  Death  ;  a  convincing  -Proof  that 
'  he  tho't  this  Jffiftance  owing  to  their  Prayers. 
'  Tertullian  appeals  to  thefe  Letters  within  twenty- 
'  fix  Y  ears  after,  in  a  folemn  Apology  in  Behalf  of 
'  Chrijiianity^  which  he  durft  not  have  done,  had 
'  not  the  Thing  been  pad  Difpute.— The  Additions 
'  made  to  this  Story  in  after  Ages,  can  do  no  real 
^  Prejudice  to  the  Hiftory  itfelf.  For  the  Reader's 
'  farther  Satisfadion,  we  refer  him  to  the  ingenuous 

*  Mr.  lVotton'%  Notes  at  the  End  of  his  Life  of  the 
'  Emperor  Marcus  Aurelius.]  See  Echard'^s  Ec- 
clefiaft.  Hift.  p.  538-g.  To  the  fameEffed  fpeaks 
Dodor  Cave  in  his  primitive  Chriftianity,  p.  58. 
The  aforeiaid  memorable  Event  happened  in  the 
Year  of  our  Lord  174,  fays  E chard, 

Bienyfius,,  Billiop  of  Alexandria,,  relates  the  Con- 
ftancy  of  fuch  as  were  martyr'd  at  Alexandria,,  un- 
der Decius,,  among  whom  a  Soldier  was  beheaded 
for  being  a  Chriftian  ;  of  him  Eufebiiis  fpeaks  thus ; 
'  When  as.  they  v/ere  bro't  forth,    a  certain  Soldier 

*  rebuk'd  fuch  as  revil'd  them,  v/hcrefore  they  ex- 
^  claim' d  againft  himj    fo  that  this  valiant  Warrior 


[    142    ] 

^  of  the  Lord  was  bro't  forth  to  fight,  who  after 
'  that  he  had  iloutly  behav*d  himfelf,  in  that  great 
'  Skirmip  for  the  Chriftian  Faith,  was  behead- 
'  ed  (^).' 

Dionyfius^  Bifiiop  of  Alexandria^  in  his  Epiflle  to 
Domitius  and  Bidymus  (under  the  Emperors  Valeri- 
anus  and  Galenus)  making  mention  of  many  who 
were  perfecuted,  fays,    '  Talce  this  for  certain,  there 

*  were  Men,  Women,  young  Men,  old  Men, 
'  Virgins,  old  Women,  Soldiers,  and  fimple  Men 
^  of  all  Sorts  and  Seds  of  People  ;    whereof  fome 

*  after  Stripes  and  Fire  were  crowned  ViElors,  fome 

*  after  Sword,  fome  others  in  fmall  Time  fufficient^ 
'  ly  try'd,  feemed  acceptable  Sacrifices  to  the  Lord 

Etijehius  likewife  inform.s  us,  '  That  about  the 
'  Year  of  our  Lord  262,  at  C^farea  in  Paleftinay 
'  one  Marinus,  a  famous  Soldier  for  Feats  of  Anns^ 

*  of  noble  Lineage  and  great  Subflance,  was  be- 
'  headed  for  the  Teftimony  of  Chrift,    becaufe  he 

*  was  a  Chrifiian^    and  facrific* d  not  unto  the  Empe-^ 

*  rors. 

Farther,  Eufehius  elfewhere  obferves,  *  That  after 

*  a  great  Abufe  of  Liberty^    and   much  finful  Con- 

*  tention,    the  heavy  Hand  of  God's  Judgment,    in 

*  the  Ferfeciition  rais'd  by  DioclefiaUy  came  upon 
'  them,  which,  faith  he,  took  his  firft  Original 
'  from  the  Brethren  under  Banner  in  Camp. '  And 
in  another  Chapter  of  his  Book,  fpeaking  of  this  In- 
fiance,  he  faith,  '  At  the  firft  the  Chief  Governor 
f  ftarting  up,  as  it  were  out  of  a  profound  Drunken-^ 

*  nefs,  levell'd  at  the  Church  privily  and  obfcurely 
?  (fince  the  Time  which  paffed  after  the  Reign  of 
^  DeciusTind  Valerianus)  and  waged  Battle  with  us, 
^  not  fuddenly,    but  firft  afTail'd  only  the  Christi- 

(h)    Eufd,    Book  6.    Chap.  40.  p.  115. 
(cj  Eiifeb.   BooJ^J,   Chap.  lo,  /.  i.    29, 


[  H3  ] 

*  ANS  which  were  in  Camp,  by  this  Means  he  tho't 
'  eafily  to  enfnare  the  reft,  if  that  firft  he  conquered 
'  thefe.  And  here  you  might  fee  many  of  the 
'  Soldiers  defirous  to  lead  a  private  and  folitary 

*  Life,    fearing  they  fhou'd  faint  in  the  Service  of 

*  Ahnighty  God  •,  for  when  the  Captain  firft  went 
'  about  to  perfecute  his  Hoft^    and  to  try  and  fift  as 

*  many  as  were  bro't  to  him  thro' out  every  Ward, 
'  and  to  give  them  in  Choice,  either  to,  obey  and 
^  enjoy  their  Dignity^  or  to  refift,    and  on  the  con- 

*  trary  be  deprived  :  Many  of  the  Soldiers  which 
'  were  of  the  Kingdom  of  Christ,  without  any 
'  Delay  or  Doubt,  preferred  the  Faith  of  Christ 
'  before  the  Favour  and  Felicity  they  feem'd  to  en- 
'joy.     And  one  or  tv/o  of  them,  very  heartily,  not 

*  only  contemned  their  Dignities^  but  alfo  endured 
'  bitter  Deaths  for  their  Conftancy  in  the  Service  of 
'  God  (d).  Anno  Bom.  301/ 

Another  Inftance  mentioned  by  Eufebius^  is  that 
great  Officer  Philoromus,  Governor  of  Alexandria^ 
a  Gentleman  of  no  fmall  Account,  '  Put  in  Truft 
'  with  weighty  Mattel's  of  the  Empire^  being  guard- 
'  ed  kfter  the  Roman  Dignity  and  Honour,  with  a 
'  Troop  of  Soldiers  to  his  Train ^  a.  Man  of  Riches, 
^  Honour,    Eloquence,     and  Philofophy,    yet  pre- 

*  ferred  before  all  thefe,  the  Piety  and  Faith  in  our 

*  Lord  Jefus  Chrift^  with  a  conftant  and  philofophi- 
'  cal   Mind^    yea  rather   divine,    enduring   all  the 

*  Threats  and  Contumdies  of  the  Judge^  was  be- 
'  headed  (c),^ 

Another  memorable  Inftance  mention'd  by  Etife- 
hiiis^    is,    'A  City  in  Fhrygia  wholly  inhabited  of 

*  ChriftianSy  which  when  the  Soldiers  had  befieged 
'  and  compaffed  in  (both  Men,    Women  and  Chii- 

*  dren,    which  called  upon  the  Name  of  the  Lord) 

*  they 

(d)  Eiifeb.  Book  8.  Chap.  I.  and  ^,  and  p.  144.  and  146. 
(/)  EuJ'-b,  Book  8.   Chap,  9.  p.  149. 


[   144  J 

*  they  fet  all  on  Fire,  and  burnt  them  to  Allies  5 
'  for  with  one  Confent  all  the  Inhabitants  thereof, 
'  the  Lieutenant,  the  Captain,  the  whole  Se- 
^  NATE,  and  the  People,  every  one  protefted  them- 
'  felves  to  be  Chrifiians^  and  could  by  no  Edid:s  be 

*  brought  to  adore  Idols ^  or  carved  Images  (f).^ 

'  Another  famous  Officer  in  the  State^  renowned 
'  {or  Roman  Dignity^  whofe  Name  was  Audactus^ 
'  by  Lineage  come  of  a  noble  Houfe  in  Ital\\  and 
'  for  his  Virtue  in  great  Credit  with  the  Emperor ^ 
'  fo  that  he  governed  with  great  Wifdom  and  Up- 
'  rightnefs  the  Commonwealth,  and  weightieft  Mat- 
'  ters  of  the  Empire ;  but  above  ail  he  was  famous 
'  for  Reltgion  and  Faith  in  Chrift^    endured  Tor- 

*  ment,  and  was  crowned  with  Martyrdom  (g). 

Eufehius  gives  us  another  Inftance  of  a  Confejfor 
and  a  Soldter^  by  Name  Seleuchtis^  who  was  be- 
headed for  the  Caufe  of  Chrift^  whofe  Chara6ter  he 
reprefents  in  the  following  Manner  :  '  He  excelled 
^  all  the  reft  of  the  Soldiers  in  youthly  Favour^    m 

*  Strength^  and  goodly  Stature ;  he  was  famous  at 
'  the  Beginning  of  the  Perfeciition^  for  his  patient 
^  fuffering  of  Stripes  in  the  Defence  of  the  Faith., 
'  and  being  deprived  of  his  warlike  Dignity .^  which 

*  he  enjoyed,  became  a  zealous  Follower  of  the 
'  Worjhippers.,  or  religious  Men  •,     he  fuccoured  and 

*  provided  for  with  fatherly  Care  and  Overfight,  the 
'  Fatherlefs,  the  Succourlefs,  the  Widows,  and  fuch 
*.  Men  as  were  vifited  with  great  Mifery  and  Afflic- 
^  tion  •,    wherefore  God  being  rather  deliglited  Vv^ith 

*  fuch  Sacrifices  of  Mercy,  and  Wotks  of  Charity, 
'  than  with  fmoaky  Incenfe,    and  bloody  Oblations, 

*  called  him,    of  his  Goodnefs,     unto  this  glorious 

*  and  renowned  Garland  of  Martyrdom  (h). 

'  Wc 

(f)  Chapter  ii. 

(g)  Chap.  II.  p.  150.  fixfh  Edition,   London, 
(h)  Eufehius,  Book  8,  Chaf.  29.  p,  169. 


[  145  J 

'  Wc  may  add,  faith  Grotius^  that  fome  Soldiers 
^  that  had  fufFered  Torments  and  Death  for  the  fake 

*  of  Chrift^  received  from  the  Church  the  fame  Ho- 

*  nour  with  other  Martyrs  \  among  whom  are  re- 
^  corded  three  of  Paul's  Companions  :  Cerealis^  who 
'  fuffered    Martyrdom   under   Decius   ;    Marinus^ 

*  under  Valerian  •,    Fifty  under  Aurelian  \  ViSlor^ 

*  Maurus^  and  Valentinus  a  Lieutenant-Ge- 

*  NERAL,  linder  Maximian  :  About  the  iame  Time 

*  Alarcellus  the  Centurion,  and  Severian  under  hicinius. 
'  Hence  it  is  plain  what  the  common  Opinion  of  the 
'  primitive  Chriftians  was  concerning  War,  even  be- 

*  fore  the  Emperors  were  Chrifiians  (i),* 

Learned  Barheirack  adds  to  the  tniiances  before- 
ihentioned,  *  That  of  a  Soldier  baptized  by  Cornelius^ 
'  related  by  Ado,  in  his  Martyrology  {k).* 

Monfieur  Fleury^  in  his  Ec'deftaftical  Hiftory  of 
the  three  firfl  Centuries,  gives  an  Account  of  four 
Soldiers^  '  Namely,  Ammon,  Zeno,  Ptohmeus,  and 

*  Ingenuous,    who  came  of  a  fudden  before  the  Tri^ 

*  buna!,    a  Chriftiin  being  at  that  Time  under  the 

*  "Torture,    and  almoft  ready  to  abjure,    to  whom 

*  they  made  Signs  by  their  Looks,  and  with  their 
'  bodies,    gnafhing  their  Teeth,    and  ftretching  out 

*  their  Hands  •,    all  the  People  caft  their  Eyes  upon 

*  them  ',    but  before  any  Body  laid   hold  of  thcin, 

*  they    ran  to  the  Scc?ff'old,    laying  that  thv-y  were 

*  Chriftians.     The  Prefc5l  and  his  C  unci!  were  fu:- 

*  priz'd  at  it,  and  the  Martyrs  coming  from  tne 
'  Tribunal,    went  joyfully  to  the  Place  of  Executi- 

*  5n.* 

Tertuliian,  in  his  Apology,  fpeaketh  in  this  Man- 
ner to  the  Senate,    '  You  need  bdt  confult  the  Lct- 

*  ters   of  Marcus  Aurelius,  that  wife  Emperor  ;  in 

*  which  he  bears  Teflimony  to  the  Rain  which  the 

U  '  Chriftian 

(i)  Vid.   G^ot.  da  Jur.  Bell,  et  Pac,  B(.ok  i.  Chal>,  2.  p,  49, 
(kj  See  Notes  upgn  Grot,  ^.  -^9. 


[  h6  ] 

*  Chrtfiian  Soldiers  obtain'd  by  their  Prayers^  for  af- 

*  fwaging  the  Third  of  his  Army  in  Germany  ' 

Atterwards  fpeaking  of  the    Emperor^    he  faith,. 

*  We  fhall  not  entreat  for  him,    thofe  v/ho  are  not 

*  Gods  ;  dead    Perfons  that  have  no  Power  -,  but 

*  we  fhall  addrels  ourfrlves  for  his  Safety,  to  the  liv- 
*'  ing  God,  lifting  up  our  Eyes  to  Fleavcn,  and  ftretch- 

*  ing  out  our  Hands,  with  our  Heads  bare,  wc 
^  pray  for  all  the  Erdp^:rors  ;  and  ivc  beg  that  they, 
'  may  live  long^  and  reign  peaceably^  that  they  may  find 

*  Safety  in  their  Hciijes^  Valqur  in  their  Troops-, 

*  and  Fidelity  in  the  Senate.— 

'  V/e  fwear  not,   fliith  he,  4)y  the  Genius  of  the 

*  Emperor^  but  by  his  Safety^  more  venerable  thnn  all 
"  the  Genii  \  know  ye  not  that  the  Gcni  are  fo  many 
'  Demons— --(Ij?' 

*  They  reproach  us  in  another  Refpecl  ;  they  fay 
*"  v/e  are  uf^lefs  in   the  Affairs  of  Life  :  Flow  ean 

*  they  affirm  this,  fince  we  liveamongil  you,  ufing 

*  the  fame  Food,    the  fame  Clothes,    and  the  fame 

*  Goods  ?  We  go  to  your  publick  Places,  to  your 
^  Markets^  and  to  your  Fairs  ^  and  to  your  Baths  ^  and 
^  to  your  bins  ;  we  fail  with  you^  we  traffuk^  and 
^  we  BEAR  Arms  {m).^  • 

'     MarJ.wiayi      affociated     in    the    Empire    his 

*  Son  Maximus^    and  it    is    probable,    that    upon 

*  his  Acceffion,  he  gave  Largeffes  to  the  Soldi- 
^  ers  J  and  to  this  we  may  attribute  the  Book  which 

'  Tertullian 

(})  Denique  oraraus  pro  omnibus  impratoribus,  vitam  illis 
jjrolixain,  imperium  fecarum,  domum  tutam  exercitus  fortes, 
fehatam  fidelem.  Vid.  Apologet.  p.  30.  Edit,  fecunda,  Lutet. 
a  Rigaltio. 

(m )  Itaque  non  fine  foro,  non  fine  Maccllo,  non  fine  balne- 
is,  tabernis,  ofRcinis,  ftabulis,  nundinis  veilris,  ceterifque  com- 
jnerciis  cohabitamus  hoc  feculum,  navigamus  et  nos  vobifcum^ 
et  'vchifcum  militamus.  Vid,  Apologet,  'lertul,  p,  38.  Edit.  Jc- 
cunday  Lutet,  a  Rigaltioi 


[  H7  I 

*  'TertuiUan  wr(5te  after  liis  Fall^  concerning  a  Soldi" 
'  er^s  Crcwn. — 

'  The  Soldiers  came  as  was  ufual,    crowned  with 

*  Laurel^     to    receive  their  Share  of  the   'Donation  ; 

*  and  t  ixt  was  one  amongft  them  who  appeared 
'  with  '.is  tiead  bare,  holding  his  Crcwn  in  his 
•'  Ea'-d  \    the  reft  who  v/ere  far  diManc,    pointed  at 

*  him  and  fcoffed,    and  thofe  who  were  near,  raged 

*  with  indignation  ;  the  tribune  hearing  of  the  Noife^ 
'  afk'd  liim  why  he  wasn't  hke  the  reft  ?  It  isn't  iaw- 
'  ful  for  nie,  faid  he,becaufe  I  am  a  Chriftian:  Then 
'  rfiey  confulted  about  the  Matter,  and  he  was  fent 
'  hack  to  the  Prefe^ls  of  the  Camp  ;  there  he  was 
'  degraded,  and  quiting  his  Coat^    his  Bujkins^   and 

*  his  Swordy   he  was  put  into  Prifon.      Several  bla- 

*  med  him,    as  having  expos' d  himf^lf  rafhiy,  and 

*  endanger'd  the  Peace  v/hich  the  Church  had  long 

*  enjoy' d  ;  maintaining  befides,  that  this  Crown  was 

*  an  Orpainent  that  was  indifferent,  x  T'ertullian  on 
'  the  coi;tiafy  aiferts,    that  it  was  a  Mark  of  Idola- 

*  try^  and  liCi/jrdingly  undertakes  to  defend  the  Sol- 
•'  dier  (?;;.' 

But  in  x\?r.  mecin  Tinie  acknowledges,  that  that 
Soldier  h-id  aiiny  Chrifiian  Fellow -Soldiers  in  the 
Army  (C:-,?    5). 

The  atu/'cLid  Particulars,  duly  confidered,  do,  in 
my  Opinion,  i;.!jir.ly  prove,  that  ^^r/^///^;/ acknow- 
ledged the  I.A^vluintfs  of  War^  when  no  finful 
^erms  are  impLs'd.     But  to  proced. 

'    The  Emperor  jV-aximian  went  into  Gaul  in  the 

*  Beginning  of  his  Reign,  againft  Elian  and  Aman- 
'  dus^  whom  he  defeated.  He  brought  out  of  the 
'  t  aft  a  Legion  cali'd  the  'Thehan  Legion^  confifting 

*  entirely  ot  Chriftians  \  and  when  he  would  have 
f  made  ufe  of  them  to  perfecute  the  Chriftians,  as 

U  2  '  the 

(n)  Sfe  fkurfs  Bcclef,  Hijl,    p,  287,   292,   293,    294,  and 
344. 


[  U8  ] 

the  other  Legions,  did,  ihey  refiis'4  to  obey  him. 
The  Emperor  to  refrefh  himfeif  after  the  Fatigue 
of  liis  March,  (laid  \t  a.  Place  in  the  ^Jps  near  Oc- 
todura^  now  Martinachy  in  Valots  j  aad  the  T^he- 
ban  Legion  was  then  near  Agauna^  at  the  Foot  of 
the  Alps^  which  is  at  prefent  called  Great  St.  Ber- 
nard. Maximian  enraged  at  their  Difobedience, 
commanded  the  Legion  to  be  deciinated^  and  re- 
peated his  Orders  to  oblige  the  Relt  to  perfecnte 
the  Chnfiians.  Decimation  is  a  military  Punifli- 
ment  appointed  to  be  infiided  on  a  great  Body  of 
Criminals,  The  T^heban  Soldiers  hearing  of  the 
fecond  Order  that  was  given,  began  to  cry  out  o- 
ver  all  the  Camp,  that  they  wou'd  fuffer  all  Ex- 
tremities, rather  than  do  any  Thing  contrary  to  the 
Chriftian  Religion.  Maximian.  ordered  that  they 
fnould  be  decimated  a  fecond  Time,  and  that  the 
Remainder  of  them  fhoa'd  obey  his  Orders.  Thea 
every  Tenth  Man  v/as  put  to  Death,  according  as 
the  Lot  fdl,  and  the  reft  exhorted  ope  another  to 
perfcverc. 

*  They  were  principally  encourag'd  by  three  of 
their  General  Officers,  Mauritius.,  Exuperus.,  and 
Candidus^  who  propos'd  ,to  them  the  Example  of 
their  Comrades,  whom  Martyrdom  had  already 
conduced  to  Heaven  •,  by  their  Advice  they  fenta 
Remonftrance  toXheEmp>eror^  the  Subftance  of 
which  was  this.  My  Lord^  we  are  your  Soldiers., 
but  the  Servants  of  the  true  God^  as  we  freely  con- 
f;-fs  :  We  owe  ycu  Service  m  War.,  and  him  Inno- 
cence :  We  receive  Pay  from  you,  from  him  Life  : 
V/e  cannot  obey  you  by  renouncing  God  our  Cre- 
ator.,  our  Mcftery  and  yours  likewile,  even  whea 
you  rejed:  him.  If  we  are  commanded  nothing 
that  gives  us  juil  Offence,  v/c  readily  obey,  as  we 
have  done  to  this  prtfent  Time  •,  cthcrwife  wc 
v.ill   obey   him   rather   than  you/    We  will  rea- 

'dily 


[  H9  ] 

*  dily  oppofe  all  your  Enemies^  whofoever  they  are  \ 

*  but  t$ink  not  that  we  can  be  allowed  to  dip  our 

*  Hands  in  the  Blood  of  innocent  Perfons.-    Wc 

*  have  taken  our  Oath  to  God^    before  we  took  one 

*  to  you,  and  you  can  place  no  Confidence  in  our 
■  fecond  Oath,  fhould  we  violate  the  firfl.     You 

*  command  us  to  fearch  out  for  Chriftians,  in  order 
'  to  punifh  them  ;  you  need  not  enquire  after  others, 
'  behold  we  arc  here.     Wc  confefs  God  the  Father ^ 

*  Author  of  all  Things,  and  his  Son  Jefus  Chrid  , 
'  we  have  feen  our  Companions  flain  in  our  Sight, 

*  without  lamenting  for  them  ;  we  rejoice  at  the  Ho- 
^  nour  they  have  had  to  fuffer  for  their  God\  neither 
^  this  Extremity,  nor  Defpair,  hath  urged  us  to  re- 

'*  volt ;  we  have  Arms  in  our  Hands ^  but  refill  not ; 
^  becaufe  we  had  rather  die  blamelefs,  than  live  cul- 

*  pable ! 

'  Maximian^  having  no  Hopes  of  overcoming  fo 
^  great  Conftancy,  ordcr'd  them  all  to  be  put  to 
'  Death,    and  comimanded  his  Troofs  to  furround 

*  them,  and  cut  them  to  Pieces  !  They  made  no 
^  Refiftance,    but  dropt  their  Arms,    and  prefented 

*  their  Necks  to  their  Executioners  !    The  Ground 

*  was  covered  with  their  dead  Bodies^  and  Streams 
'  of  Blood  flowed  on  it  I  Their  Number  is  fuppofed 

*  to  be  about  Six  thoufand,  of  which  Number  a  Le- 

*  gion  did  generally  confift. 

*  A  veteran  Soldier y  named  FiS^or^  who  was  not 
^  of  that  Legion^  but  out  of  the  Service,  met  him 
'  as  he  was  paffing  along,  among  thofc  Soldiers  who 

*  had  put  the  Martyrs  to  Death,  and  rejoicing  cvejf 

*  their  Spoils,    they  invited  him  to  eat  with  them, 

*  and  related  with  Pleafure  what  had  paiTed.     As  he 

*  retired,  detefling  the  Feaft,  and  thofe  that  made  it, 

*  they  enquired  of  him,  if  he  was  not  alfo  a  Chrijli^ 

*  ati  ?    He  anfwered  that  he  was,  and  Ihould  always 

*'  continue 


C  ^50  3 

^  continue  one  •,  upon  which  they  indantly  fell  upon 
him,  and  flew  him  (^),   A?i.  Dom.  285  (p).  * 

The  next  Inftance  that  I  would  mention  is  St. 
Vi5for  of  Mar  fellies  ;  it  is  certain,  faith  Fleury^ 
*"  That  he  fuftered  Martyrdom  by  Order  of  the  pre- 
'  fent  Emperor  Maximian^  and  after  the  'fhehan  Le- 
'  gion  \    he  was  a  Chrijiian  Soldier,    and  fo  zealous, 

*  that  he  went  in  the  Night-time  to  vifit  the  Faith-  • 

*  ful,  and  encourage  them  to  Martyrdom  \  being 
^*  feized,    he  was  immediately  brought  before  the 

*  Prefe5fs^  who  exhorted  him  not  to  refign  his  Ex- 
'  peclations,  and  the  Favour  of  his  Prmce^  for  a 
'  dead  Man  ;  fuch  they  took  Jefus  Cbrift  to  be.  He 

*  anfwered  with    Abundance   of  Freedom,    which* 

*  drew  upon  him  the  Looks  and  Infulf^  of  all  the 
'  Infidels  about  him  -,  but  becaufe  he  was  a  Perfon 
*•  of  Diftindion,    the  Prefers   referred  him  to  the 

*  Emperor  himfelf ;  and  he  fhewing  no  lefs  Conilan- 

*  cy  at  his  tribunal  •,  the  Emperor  being  highly  in- 

*  cenfed,  ordered  him  to  be  dragged  thi'ough  the  Ci- 

'  ty  -, 

{0)    See  Tleurfs  Ecclef.  Hijl.  p.  ^9$,  496. 

(p)  The  Account  which  Doftor  Canje  gives  of  this  memo? 
rable  Event,  is  fubftantially  the  fame  :  He  only  adds  from 
MarciuSy  *  That  there  was  another,  Mauritius,  Commander  of 
5  a  Legion  in  the  Eaft  (mentioned  in  the  Greek  Menologie:)  who, 

*  together  with  Seventy  of  his  Soldiers,  was  condemned  by,  and 
'  faffi;red  under,  this  fame  Emperor  Maximianus,  for  refufmg 
f  to  do  Sacrifice ;  their  Martyrdom  being  recorded  by  Simeon 
f  Metaphraftes.''     See  Cav.  Primit.  Chrifi.  />.  431.   to  436. 

St.  Cyril  likewife  confirms  the  aforefaid  Relation  ;  and  AU 
^ert  Kran^ius  fpeaks  of  fome  Martyrs  of  the  Theban  Legion, 
^hofe  Bodies  vyere  removed  Xo  Brunfwick.  Saxonick  7.  16. 
Grotius. 

Eucherius,  Bifhop  of  Lyons,  afferts,  that  from  Mauritius, 
pommander  of  the  aforefaid  Legion,  the  Town  of  Agaunum, 
\[i  Sivitzerland,  was  afterwards  called  St.  Maurice. 

Guiliman,  in  his  Hiftory  of  Switzerland,  declares,  that  that 
iNation  pays  a  great  Veneration  to  the  Memory  of  the  famous 
Martyr  Mauritius,  Commander  of  the  Theban  Legion »  Fid, 
franc.  Guiliman,  de  Rebus  Hdvef.   lib.  i.  Cap.  15. 


f  ^51  ] 

ty  ;    wherenpoto.  they  tied  him  Hand  and  Foot,^ 
a  id  drag'd  hhn  in  this  Manner,    expos' d  to  the 
Blows  and  Injults  of  the  Populace  ;    whith  every 
on-j    cho't  they  had  been  criminal  if  they  had  not 
oiTtr-^id.  Flevvas  then  bro't  back  mangled  and  bloor 
dy  to  the  Tribunal  of  the  Prefers  ;   and  believing' 
him  faiiiciently  humbled  by  this  Ufage,    they  ftili 
prelled  him  by  the  Reafons  which  the  Pagans  com* 
monly  made  Ufe  of.     The   Martyr   on  the  other' 
Hand,  encourag'd  by  this  Beginning  of  a  Vi£lory^ 
anlwercd  them,   expreffing  his  Fidelity  to  the  Em-' 
peror^    and  Contempt  of  their  falfe  Gods,     After 
which  the  Prefers   laid   to  him,  ViElor^  will  you 
not  leave  off  Philofophizing  ?  Chufe  in  one  Word, 
either  to  appeafe  the  Gods^  or  miferably  to  perifh. 
'  Since  you  have  made  tliis  Propofal  to  me,  fays 
he,    it  is  necelTary  that  I  ftiou'd  confirm  my  Dif- 
courfe  by   my  Example.     I    defpife  your  Gods  ; 
I  confefs  Jefus  Chrift  ;    inflidt  on  me  all  the  Tor-» 
ments  you  can  invent.     The  Prefers  being  enra-' 
ged,    and  one  of  them  being  willing  to  torment 
him  more  than  the  other,    they  were  divided   in 
their  Opinion  ;  one   of  them  named  Eutichius  re- 
tired,   and  the  Charge  of  tormenting  the  Martyr ^ 
fell  upon  Jfierius,     He  ordered  him  to  be  bound, 
and  very  cruelly  tormented  a  long  Time.     The 
Martyr  held  his  Eyes  fix*d  towards  Heaven,  pray^ 
ing  for  Patience,    which   was  accordingly  granted 
him  ;  Jefus  Chrift  appeared   to   him,    holding  a 
Crofs  in   his  Hands,    and  faid  to  him.  Peace  be 
with  you  Victor  ;    /  am  Jefus ^    who  fuffer  in  the 
Perfons  of  my  Saints  :  Be  of  good  Courage,    I  will 
affift  you  in  the  Combat,     Thefe   Words  difperfed 
both  his  Grief  and  Torments.     Then  began  he  ta 
praife  God  with  a  chearful  Countenance  -,    and  the 
Executioners    being    fatigued,      and  feeing   they' 
eou'd  prevail  nothing  with  him,    the  Prefect  or-* 

'  dcre4 


1 152  i 

*  dercd  him  to  be  taken  from  the  Rack,  and  put  in- 
^  to  a  very  dark  Dungeon. 

*  At  Midnight  Jefus  Chrift  fent  his  Angels  to  vi- 

*  fit  him  ;    the  Prifon  was  open  and  fiU'd  with  a 

*  Light  brighter  than  the  Day  •,  and  the  Martyr  fung 

*  with  \htAfigels  the  Praifes  of  God.      Three  Soldiers 

*  who  guarded  him,  feeing  this  Light,  threw  thcm- 

*  felves  at  the  Feet  of  the  »S^/«/,begg'd  his  Pardon, 

*  and  defir*d  Baptifm  •,    whom   he  inftru6led  and 

*  baptized.     Thtir  Names  were  Alexander^  Longi- 

*  ms  and  Felician.     The  next  Morning  this  being 

*  known,  the  Emperor  fent  his  Officers,  and  brought 

*  them    to  a  publick  Place,    where   the  whole  City 

*  was  alTembled  together.     The  three  Soldiers  faitli- 

*  fully  perfevering  in  their  ConfefTion,    were  behead- 

*  ed  ;    and  after  a  fesv  Days  Vi^or  himfelf  was  put 

*  to  a  very  cruel  D^^/^,  which  he  endured  with  an  un~ 

*  Ihaken  Magnanimity  ;  his  Feet  being  firft  cut  off, 

*  and    his    Bones  broken  and   crufh'd   under   the 

*  grinding  Stone  of  a  Hand-mill,  his  Head  was  at 

*  laft  cut  off  iq): 

Monfieur  Fleury.,    fpeaking  of  Conftantius,  faith, 

*  That  he,  as  well  as  other  Emperors^    had  a  great 

*  Number  oi  Chriftians  among  his  Officers,  arid 

*  in  his  Houfhold  •,   he  gave  them  their  Choice,    ei- 

*  ther  to  Sacrifice  and  continue  in  their  Pcfts^    or  to 

*  be  banifh'd  his  Prefence,    and  lofe  his  Favour  if 

*  they  refus*d.     Many  preferred  their /^w/J^r^/ J;^/^- 

*  reft;  to  their  Religion  \    hut  fever al  continued  fled- 

*  fait  in  the  Faith  (r).* 

*  But  they  were  all  ail'onifhed  when  Conftantius 

*  declared,   that  he  efteemed  the  Ap'ftates  as  felf-in- 

*  terefied    and  bafe    Perfons,    fuppofmg   that  they 

*  would  be  as  treacherous  to  him,    as  they  had  been 

*  to  their  Ccd  \    and  therefore  difcharged  them  for 

'  ever 

(q)    See  F/eur.  Ecchf.  Hip.  /.    /97-8. 
'  (i)    illJl.Lcdef.    ^21. 


[  153  ] 

*  ever  from  his  Service.  On  the  conti'Jlry,  he  look'd 
'  upon   the  other  as  worthy  to  be  efleemed  his  be  ft 

*  Friends,  and  the  faithfukfr  Guard  he  could  intruft 
'  himielf  and  his  Empire  with.' 

.  Doctor  Diipin.f  in  his  Ecclefiaftical  Hiftcry^  ob- 
ierving,  that  St.  Bnfil  gives  an  Account  of  the  Lifs 
of  St.  Gordus  ;  he  fays,  '  That  tins  Saint  v^as  ac 
\  Cefarea^  and  that  he  had  the  Command  ot  a  lujn- 

*  dred  Men  in  the  Emperor^ s  Army  •,  tiiat  in  his  Time 
'  a  furious  Perfecution  was  raifed  againil  the  Church  ; 
'  that  then  this  Saint,    of  his  own  Accord,    quitted 

*  his  OfFice  'of  Captain^  and  retired  to  a  folitary 
'  Flace  ;  that  after  he  had  been  there  exercifed,  pu- 

*  rifed  and  prepared  for  the  Combat,  he  came  into 

*  the  City  one  Day,    when  all  the  Pjople  were  af- 

*  fembled  to  fee  a  publick  She-iv^  which  was  prcfent- 

*  ed  upon  the  Theatre^    and  declared  who  m  was, 

*  and  fuffered  Martyrdom^    as  was  believed,    under 

*  Licinius :  Now,  tho'  the  forward  Zeal  of  this  pi- 

*  ous  Soldier^  as  Dupin  juftly  obferves,  neec'.s  aa 
'  Excufe,  yet  there  was  certainly  lomcthing  noble  ia 
Mt  !  ' 

St.  Bafil^  in  x!i\t  Hificry  of  the  forty  Marhrs 
that  fuiTered  under  Licinitis,  obferves,  '  That  they 
'  were  forty  Soldiers,  who  being  at  Seh^ftia  duiirg 
'  the   Perfecution  of  Licinius^ .  declared   that  th'.y 

*  were  Chrifiians.  When  the  Governor  of  the  City 
'  fiw  that  their  Conflancy  could  not  be  (b^iken,  nor 
'  they   by  fair  Means    perfuaded    to    chav.g':-    their 

*  ReVgion^  he  ordered  them  to  be  expof-:-''  in  ■''^-  ^ 
"•  Night  all  naked  to  the  Rigcur  ot  tlie  /^/r, 

'  Time  when  a  Pond  near  the  C>ty  v/ar  qi;  - 
'  over.      They  all  rTolved  to  endure  this 

*  with  Conftancy  •,  but  one  of  them  beirg  r 

*  with  Pain,     renounced  rhe  Faith  of  JeUs  ^ 

*  but  he  loft  his  Sou!,    and  could  not  fave  h.  ^  ; 

*  For  he   was  no  fooner  put  into  warm  W^c:  .      ^ 

X 


[154] 

^  bring  fome  Heat  into  him  again,    but  he  expired, 
^  However  God  permitted  that  the  Number  of  the 
'  forty  Martyrs  fhould  be  compleat  *,    for  one  of 
'  their  Guards  perceiving  the  Angels,  who  diftribut- 

*  ed  to  each  of  them  a  Crown^    made  ProfefTion  of 
'  being  a  Chriftian,  and  put  himfelf  into  their  Num- 

*  ber,  and  was  baptized  in  his  own  Bloody  and  faved 

*  by  his  Fai^h.     The  next  Morning  they  were  all 

*  burnt,  and  their  Afhes  thrown  into  the  River.'  Ba- 
fH  adds,  '  That  the  Mother  of  one  of  thefe  Martyrs 

^exhorted  him  to  fuffer  boldly  (f). 

Having  premifed  fuch  Confiderations  as  I  tho't 
neceiTary,  to  enlighten  the  labouring  Subjedl  ;  I 
proceed  to  confider  the  particular  Inftances,  that 
our  i^uthor  has  adduced  in  Favour  of  his  Senti- 
ments.    The 

1.  Of  which  is  Socrates^  V.' p.  g.  who  is  repre- 
fented  by  Mr.  S.  as  faying,  '  That  Injury  is  to  be 
'  done  upon  no  Account  •,    nor  if  you  have  fuffered 

*  Injury,    are  you  at  Liberty  to  take  Revenge,  as 

*  the  Vulgar  believe,  ^c/ 

I  A  nfwer,  that  what  Socrates  fays,  is  very  juft 
and  true  :  Private  Revenge  in  Society ^  in  ordinary 
Cafes,  or  r<!pelling  t  orce  by  Force,  is  irregular  and 
uniuft,  as  I  have  before  obferved  •,  and  therefore 
th:s  Inftance  is  quite  befide  the  Point  in  Difpute. 

Isn't  it  fomething  ftrange,  that  our  Author 
fhou*d  bring  in  a  Sentence  of  that  eminent  P^^<3;^, 
to  condemn  his  known  Pra5iice  •,  and  ufe  the  Gen- 
tleman's Magazine  as  his  Voucher  to  this  Pur- 
pofL%     The 

2.  Inftanc^  that  our  Author  advances,  is  Am- 
hrofe^  a  Chriftian  Father^  V,  p.  15.  who  upon 
t:itfe  Words  of  our  Saviour,  refped:ing  the  two 
^Hvords  that  the  Difciples  fpoke  of,  It  is  enough  ;. 
iaith,.  *-  O  Lord,  why- commanded  thou  me  to  buy 

"-^ 
(Sy  Vid,  Dupin'i  SccleJ.UiJi,  fourth  Cent.  p.  155,   1560 


[  »55J 

*  a  Sword,    who  forbiddeft  me  to  fmite  with  it  ? 

I'o  which  I  reply  ; 

1.  That  even  by  our  Author's  Manner  of  citing 
Ambrofe*^  Words,  the  Cau.fe  I  am  defending,  is 
proved  by  this  Sentence,  '  Unlejs  perhaps  a  Defence 
•'  he  prepared  \  pray  what  elfe  is  the  Defign  of  the 
Affoctation^  but  the  Defence  of  our  Liv.es  and  Pro- 
perties^ together  with  due  Preparation  for  it ;  which 
the  Sermon  our  Author  oppofes,  was  calculated  to 
encourage. 

2.  Mr.  S.  or  \ii^  Apokgift^  has  not  cited  yfi^/^- 
hroJe\   Words   fairly  \    which  are  thefe,    '  Unlefs 

*  perhaps  a  Defence  be  prepared,  not  willingly  ne- 
'  ceflary,  the  Law  neverthelefs  does  not  forbid  to 

*  flrike  again  {t)  ^c' 

3.  To  take  Ambrofe^s  Words  in  our  Author^ % 
Senfe,  as  oppofing  all  JVar^  makes  him  contradict 
himfelf  in  the  very  PaiTage  he  cites  from  him  ;  for 
therein  he  owns  the  Lawfulnefs  o^ preparing  for  De^ 
fence  -,  'tis  true  he  fays,  '  It  is  not  willingly  necefla- 

*  ry  ;'  and  we  join  with  him  heartily,  and  wou'd 
be  glad  there  was  no  NecefTity  of  it ;  befides,  he 
acknowledges  that  the  Law  does  not  forbid  to  ftrike 
again,  and  that  it  is  equitable  in  i:(elf,  ^  That  in  the 

*  Law  there  might  be  learning  of  Equity.' 

Befides  it  makes  him  contradid  himfelf  elfewhere, 
not  only  in  that  PafTage  I  have  before  cited  from 
him,  in  which  he  exprefly  declares  for  Defhifive 
War^  but  likewife  in  this  that  I  fball  now  mention  ; 
his  Words  are  thefe  \  'How  gxQ2it  Juftice  is,  may  be  un- 
X  2  ^  derflood 

(t)"-'  Cur  haberi  precipis  quod  vetas  promi,  niii  forte  ut  fifc 
f  parata  defenfio  non  ultro  neceffaria,  ut  videar  potuiffe  vindi- 

*  cari,  fed  nolulffc,  lex  tamen  referrire  non  vetat ;  et  ideo  fbr- 
f  taffe  Petro  duos  gladios  ofFerenti,  fat  ell  dicit,  quafi  licueri^ 
f  ufque  ad  evangelium,  ut  fit  in  lege,  equitatis  eruditio  in  eyan- 
?  gelio  jjonitatis  perfe^io,     Ambrof,  Lib.  7.  m  Lucam^ 


[  156  ] 

/  derflood  from  this,  that  it  is  to  be  excluded   from 

*  no  Places,  Pcrfons,  or  Times  -,    but  is  to  be  kept 

*  even  to  Enemies  ;  fo  that  if  a  Place  or  Bay  is  ap- 

*  pointed  for  Battle  with  an  Enemy ^    it  is  reckoned 

*  contrary    to  Jnftice  to  come  before  \}ii^  Flace  ox 
'  ^Time  \    if  indeed  our  Enemies  huve  been  more  ve- 

*  hement  and  unfaithfuh  and  to  fjch  as  have  hurt  us 

*  more^  2i  more  vehement  Revenge  is  returned  •,    as  to 

*  tlie  Midianitcs^   vvlio  by  their  Women,  made  ma- 

*  ny  of  the    Je'wijb  Y<cO'^\^   to  fm  :     It^is  evident 
'  therefore,  that  even  in  V/ar^^    Faith  and  Jujlice 

*  mufc  be  kept  (?/).'  '     .    '  ^.  •'■ 

But  the  chief  DiiTiCuky  in  :?^.mhrofe^sYiO\'^i^^  is  in 
the  Utter  Part  of  the  Paragraph,  '  That  in  the  Lavj 

*  there  m/ight  be  learning  of  Equity^   but  in  the  Gof- 

*  pel  a  FerfeBion  of  Gocdncfs.^ 

Now  the  Meaning  oi  /Imhrefe,  in  the  afbref^id 
Sentence,  can,  in  a  Confirtcncy  with  the  reft  of  the 
Paragraph,  and  other  l*aflages  cited  from  him,  be 
no  other  than  this,  viz,  Tho'  the  Church  under  the 
Jewif'j  Difpenfation,  or  Minifiers  of  it,  us'd  a  tem- 
foral  Sivord^  in  the  Exercife  of  their  Bifcipline  upon 
^ranjgrejjcrs  -,  yet  that  ur.der  the  Gofpel  the  Officers 
of  the  Church  are  to  ufe  a  fpirituaJ  Sword  only  in 
their  Bifcipline  upon  Offenders^  for  this  Reafon, 
becaufe  that  under  the  former  Difpenfation,  God's 
Equity  or  Right eoufrefs  was  peculiarly  difplay'd  ; 
and   under   the  latter,     his    Goodnefs,     Now  thefe 

three 

(u)  '  Quantum  autem y?.//c7  fit  ex  hoc  iRtelligi  poteft,  quod 
^  ncc  locis  rec  perfonis,  nee  temponbus  excipitur,    quae  edam 

*  Koilibus  reicrvatur,  ut    fi    confiitutus   lit    cum    hofte  aut  lo- 

*  cus  aut  dies  prcelio,  2.d.vtr(\isjufiinam  putaretur,   ut  loco  pre- 

*  venire  z.Mt  teir.pore,  fiquidem  vehementioribus  hofiiibus  et  infi- 
'  dis  et  his  qui  amplius  lefennt,  <vehe7Jientior  refertur  Jiltio,  ut 
*Midi2nitis,  qui  per  muliere?  fuas  plerofque  pcccare  lecerant  ex 
*■  plebey/^y^j;'z^///i— liquet,  igituretiam  in  belio  fidem  et  juilitiara 

*  icry..re  oporterj;.*  Amhrof.  Cep.  29,  /.  IJ.  ^om.  4.  Eait. 
Aiii'xt^erp. 


E  ^57  ]        . 

three  Things  confirm  this  Interpretation  oiAmhrofe\ 
Words,  viz. 

1 .  That  it  agrees  with  the  reft  of  the  Paragraph, 
and  what  is  cited  from  him  elfe where. 

2 .  The  Words  of  Chrift^  which  he  explains  by 
them,  were  fpoken  to  a  Minifter.     And^ 

3.  This  was  the  prevailing  Sentiment  of  the  pri- 
mitive Church  (with  which  undoubtedly  Amhrofe  a- 
greed)  as  I  have  fhewn  before  •,  to  which  I  wou'd 
add  thefe  few  Words  •,  Cyprian  faith,  '  That  God 
'  commanded  the  THJohedimt  to  be  Jlain  by  the 
'  Priefts.,   whom  he  conftituted  Judges  tor  a  Time, 

*  and  then  indeed  they  were  kill'd  with  the  Sword ^ 
^  faith  ^^,— but  now  the  Proud  and  Obftinate  are 
'  ilain  by  the  fpiritual  Sword,  while  they  are  caft  out 
'of  the  Church  (;^);' 

Aitguftine  fpeaks  to  the  fame  Purpofe,  as  follows  •, 
I  The  Prieft  Phineas^  faith  he,  run  thro'  with  the 
'  avenging  Iron    (viz.   the  Sword)  the  Adulterers 

*  found  together  •,  v/hat  was  even  then  fignified  con- 
'  (^rning  Degrading  and  Excommunication,  is  to  be 
f  done  at  this  Time,  when  in  the  Difcipline  of  the 
'  Church  the  vifible  Sword  ceafsth  (y).^ 

'Tis  flf  y  that  our  Author  fhou'd  fo  much  wrong 
that  excellent  Father  Amhroje.,  in  mifapplying  to  the 
Defence  of  the  State^  what  lie  only  fpake  of  the  Dif- 
ei-pline  of  the  Church.      The 

3d  Inftance  that  Mr.  S.  brings,  is  Juftin  Martyr^ 
V.  p,  ^^.  who  fpeaking  of  this  Prophecy,  ^at  Na- 

tion, 

(x)  ^   Interfiei  Dcus  jufTit  non  obtemperantcs  a  facerdotibus 

*  fuis,  judicibus  a  fe  ad  tempus  conllitutis,  et  tunc  quidem^/^- 

*  dio,    occidebantur,— nunc  autem  fplritiiali  gladio   fuperbi  et 

*  contumaces  necantur,  dum  de  ecclefia  ejiciuntur.'  Cypr.  E- 
pifi.  1 1 .   Lib.  I . 

(y)  *  Phineas  facerdos,   inquit,  adulteros  fimul  inventos  ultQ-^ 

*  referro  transfixit,     quod  utique  de  degradationibus  et  excom- 

*  municationibus  ligni£citum  eft,  faciendum  in  hoc  tempore, 
'  cum  in  Ecclefis  diiciplina  gladius  viiibilis  fuerit  celTaturij^.* 
hik  de  Fide  et  Opgribus,  Cap.  2, 


tionjhallnot  Uftup  Sword  againft  Nation^  neither  Jh all 
they  learn  War  any  more — fays,  '  That  this  is  thus 

*  fuh^ikd,    you  have  Grounds  to  believe  ;    for  wc 

*  who  in  Tim  s  paft  kili'd  one  another,    do  not  war 

*  or  fight  with  Dur  Enemies.' 

To  wiiich  I  anfwer  \  It  is  very  true,  the  Prophecy 
is  fui'nil'd  in  its  fpiritual  Senfe  (in  fome  Degree)  by 
the  peaceable  Temper  and  Behaviour  of  Chriftians 
towards  each  other,  by  their  Averfion  to  all  Ap- 
pearance of  Rebellion  againft  their  rightful  Gover- 
nors^ and  likewife  by  their  Abhorrence  of,  and  Op- 
pofition  to  that  Abomination,    Offenfive  JVar  / 

That  this  is  Jujlins  Meaning,  appears  from  the 
Words  which  Mr.  S.  has  cited  from  him  •,   '  For  we 

*  who  in  Times  pail  kilfd  one  another,  do  not  war 
^  or  fight  with  our  Enemies.*  And  likewife  from 
tlie  following  vVords  of  the  fame  Apology  (pre? 
fciited  to  'Tttus  Elius  Adrianits)  fpeaking  ot  the 
Change  that  the  Chriflian  Religion  wrought  upon 
them,    he  laith,   *  Formerly   we  delighted    in  De- 

*  bauchery^  but  now  we  love  nothing  but  Purity 

*  We  hated  one  another  j  but  now  fince  the  Comirig 
f  of  Jefus  Chrijl^    we  live  familiarly  together,    and 

*  pray  for  our  Enemies  ;    we  endeavour  to  convert 

*  our  Perfecutors^  to  the  End  that  they  may   live 

*  according  to  the  Precepts  of  Jefus  Chrift  ('z).' 

To  the  fame  Purpofe  Ignatius  fpeaks,  in  his  E- 
piflle  to  the  Epheftans  (which  was  wrote  An,  Bom, 
1 06)    having  mentioned  their  Perfecutors,    he  faith, 

*  Oppofe  to  their  proud  Boaftings,  your  Humility  ; 
^  to  their  Injuries,    your  Prayers  ;    tp  their  Errors, 

*  your  Stedfaftncfs  in  the  Faith  j   to  their  Brutality, 

*  your  Courtefy.' 

Agreeable  hereto  Poly  carp  ^  in  his  Epiftle  to  the 
Philippians  (wrote  in  the  Year  after  Chrift  108) 
iaith,  '  Pray  for  Kings,  Princes ,  Powers ^  for  thofe 

(a^)  Vid,  Fhurfs  Ecclef.  Bifi.  p,  201. 


[  ^59  1 

*  that  perfccute  and  hate  you,  and  for  the  Enemies 

*  of  the  Crofs,    to  the  End  that  the  Fruit  of  your 

*  Faith  may  be  manifeft  to  all  the  World.' 

But  to  fuppofe,  with  our  Author^  that  Juftin 
Martyr  dcfigned,  by  the  aforefaid  Paffage,  to  op- 
pofe  Befenjive  War,  is  to  make  him  inconfiilent 
with  himfelf ;  for  he,  in  his  fecond  Apology,  pre- 
fented  A.  D.  150,  plainly  manifefts  his  Approba- 
tion of  it,  by  addrefling  the  Emperors  in  the  follow-^ 
ing  Manner :  '  We  earneftly  endeavour  every  where, 

*  and  before  all  other  Things,  faith  he,  that  the  Tri- 

*  i^ute  Money  and  Contributions,    be  brought  into 

*  thofe  Colle6feors  who  are  appointed  by  you,    even 

*  as  we  are  taught  by  him  (/.  e.  Chrift)    wherefore 

*  we  adore  God  alone,    and  we  gladly  ferve  you  in 

*  other  Things,  profefling  that  you  are  Emperors  and 
'  Princes  of  (/.  e.  among)  Men  ;  and  at  the  fame  time 

*  praying  that,    together  with  your  imperial  Power, 

*  ye  may  be  found  by  Experience   to  pofefs  a  found 

*  Mind  {a).^  Now,  does  not  their  Care  about  the 
tribute- moneys,  a  good  part  of  which  was  applied  to 
the  Maintenance  of  Soldier Si  and  their  Declaration 
of  ferving  the  Emperors  in  other  Things,  that  did 
ftot  relate  to  their  religious  Worfhip  ;  i.  e,  in  all 
Things  of  a  civil  Nature,  plainly,  imply,  and  evi-* 
dence  the  primitive  Chriflians  Approbation  of  a  IDe- 
fevfive  IV ar  ? 

Befides,  our  Author'* %  Glofs  upon  Jufiin^s  Words^ 
does  not  only  charge  Inconfiftency  upon  that  vene- 
rable Man,  butlikewife  manifold  and  palpable  Weak-- 
Befs,  which  is  very  uncharitable  I 

I.  In 

(a)  *  Vefligalia  et  collationes,  eis  qui  a  vobis  funt  ordinati 

*  exa-filoribus,  prze  omnibus  ubique  inferre  contendimus,  quein- 
*adinodum  ab  eo  [Chriftc)  fumus  inftitati-.  Proinue  nos  iblun* 
*'  Deum  adoiamus,  et  vobis  in  aliis  rebus  leti  infervimus,  impe- 

*  ratores  ac  principes   hominum  efTe  profitcntes,    et  iiniul  pre- 

*  cantes,  ut  cum  imperiali  poteftate,  fanam  quoque  mentem  ob- 
<  tifleie  compcriamini.'     Jujiin  Martyr  in  Apolog.  fecunda. 


[  i6o  ] 

1 .  In  concluding  he  imagined,  that  by  the  peaceable 
Temper  and  Behaviour  of  a  few  Chriftians  (compa- 
ratively) who  had  then  no  national  Eflablifhmert  or 
civil  State,  either  of  great  or  fmall  Dimenfions,  that 
the  aforcfaid  Prophecy^  which  fpeaks  of  Nations  not 
lifting  up  Sivord  f.gai}ijl  Nation^  fnould  be  fulfilled 
literally  ;  Is  a  fm.all  Number  of  People,  fcattered  up 
and  down,  in  various  Countries,  proceeding  from 
different  Nations,  and  having  no  Form  of  civil  Go- 
vernment among  them,  a  Nation  ?  And, 

2.  That  in  an  Apology  defigned  to  vindicate  the 
Chriftians  of  that  Time,  and  obtain  Favour  for  them 
from  the  Emperors^  he  fliould  offer  any  Thing  that 
diredlly  tended  to  ftain  their  Chara6ter,and  incite  the 
Emperors  Refentments  againft  themi,  of  which  kind 
this  Notion  of  reje6ling  T)efenfive  TVar  intirely  moil 
certainly  is  j  for  v/hat  is  it  in  EfFe(5l,  but  to  addrefs 
the  Emperors  in  the  following  Manner  ? 

-*  Dread  Sirs^  May  it  pleafe  your  Majefties  to  con- 

•  fider,  that  we  Chrifiians  cannot,  in  a  Confiftency 

•  with  the  Principles  of  our  Religion^  alTift  you,  by 

•  bearing  Arms  in  Defence  of  your  Crewn  and  Dig- 

•  nity^  in  the  Defence  of  your  Empire  againft  your 

•  Enemies,  however  you  may  com.mand  us  notwith- 

•  ftandirg  •,    tho'  v/c  have  a  fincere  and  ftrong  Re- 

•  gard  to  tht  Safety  of  your  P  erf  on  and  Empire^  yet 

•  our  Religion  v/ili  not  fulfer  us  to  exprefs  it,  in  the 

•  Protection  of  either,  by  oppofing  Force  to  Force.  * 

Now  can  we  imagine  that  fuch  a  Declaration 
^ou'd  be  a  good  ExprelTion  of  Loyalty  to  their 
Prince^  or  P^egard  to  their  Country^  or  that  it 
wou'd  have  any  Tendency  to  induce  the  Pagan  Em- 
perors^ to  entertain  flivourable  Sentiments  of  a  Re- 
ligion^ that  equally  oppos'd  the  cleareft  Didates  of 
human  Reafcn^  and  the  moft  valuable  Interefts  of 
t\\'i\  Society/,  or  to  Hiew  any  Favour  to  the  Profef- 
fors  of  it  ?  In  a  Word,  as  1  humbly  conceive,    the 

aforefaid 


[  i6i  ] 

aforefaid  Glofs  turns  Juftin  Martyr^ s  Apology  for  the 
Chriflians  into  an  Impeachme^it  of  them,  and  Invec^ 
five  againfl  them  :  But  for  my  Part,  I  know  no 
Reafon  we  have  to  think,  that  Juftin  was  a  Man 
of  fuch  a  weak  Mind,  as  to  offer  a  Satyr  inllead  of 
k  Panegyrick  ;  or  to  ad:  the  Part  of  an  Accufer,  in- 
llead of  an  Apologift.  ■   But  to  proceed  :    The 

4th  Inftance  that  our  Author  advances,  is  that  of 
Athenagoras^  V,  p.  42^  43.  who  in  his  Apology  to 
th^  Roman  Emperors^  M.  Aurelius  Antoninus^  and 
M.  Aurelius  Commodus^  declares,  '  That  they  made 
'  thefe  Words  of  our  Saviour  their  Rules  and  Dog' 
\  ma^ s^  namely,  To  love  their  Enemies^  hlefs  them 
'  that  curfe  you^  pray  for  them  that  perfecute  yoUy 
\  &c.    Agreeable     hereto   he  obferves.    That   the 

*  Chriftians  of  that  Day,  lov'd  their  Neighbours, 
'  and  exercis'd  Innocence  and  Purity  of  Life,  alTu- 
'  ring  them,    that  they  cou'd  fuffer  no  Evil  of  their 

*  Perfecutors,  tho'  it  ,werc  to  the  Lofs  of  their 
'  Lives,    which  cou'd  be  of  any  Value,  when  com- 

*  par'd  to  that  exceeding  great  Reward,  which  God 
^  wou'd  give  them  hereafter.' 

Anf.  This  Speech  of  Athenagoras,  is  very  found 
^nd  wholcfome,  aind  perfectly  confident  with  our 
defenfivc  Principles.  We  blefs  God  we  can  declare, 
with  the  fame  Truth  and  Juftice  as  AthenagoraSy 
That  all  who  fear  God  among  us,  who  are  for  De- 
fenjive  War^  make  the  aforefaid  golden  Words  of 
bur  Saviofir^  the  Rule  of  our  Condu6b  likewife, 
whatever  our  Author  imagines  to  the  contrary  not- 
withftanding  ;  tho'  he  is  pleas' d  to  put  us  in  the 
fame  Box  as  the  primitive  Apologifts  did  the  Pagans, 

'  Here,  Reader,  faith  he,  V.  p,  43.    were  Bif- 

*  ciples^  that  inftead  of  conftruing  away  the  greateft 

*  Part  of  the  Force  of  their  Mailer's  Precepts^  took 

*  up  their  Cro[s^  deny'd  tbemf elves ^  and  faithfully 

y  fpradi- 


i  162  ] 

^  pra(5bifed  them.*  On  which  Words,  allow  mc  t^' 
^  propofe  a  few  Queries. 

^ery  i.  Is  it  then  the  chief  Force  of  Chrift's 
Precepts  to  abftain  from  Defenftve  War?  But  where 
are  thefe  Precepts  to  be  found  ? 

^ery  2.  Where  is  the  Self-denial 2r^  Crofsmht- 
?ng  freed  from  the  Labour  and  Exfence  of  preparing^ 
for  the  Defence  of  our  Country  ? 

^lery  3.  If  the  Chief  Force  of  Chrift's  Precepts^ 
the  chief  Weight  of  his  Crofs^  and  of  Self-denial., 
Confift  in  being  freed  as  aforefaid  from  Charge  and 
Fatigue  ;  then  are  not  the  Difficulties  of  Religion  as 
light  as  a  Feathery  and  very  agreeable  to  the  corrupt 
Inclinations  of  Nature,  which  verge  to  Mon^  and 
Eafe  ? 

In  the  mean  Time,  we  heartily  forgive  our  Au- 
thor's/«i;^^)r\'i?,  and  pray  God  to' pardon  his  Uncha- 
ritahlenefs  and  Perfecution^  and  blefs  him  with  a 
found  Mind,  and  all  other  needful  Mercies,  for 
Time  and  Eternity. 

Now  inafmuch  as  the  aforefaid  Inftance  of  Atht- 
Tiagoras^  exprefly  refpedls  P'erfecution^  it  is  quite  be- 
fide  the  Poiiit  in  Queftion,  and  therefore  defer ves 
fio  more  Notice  ;  however,  I  fhall  beg  leave  ta 
add  a  few  Words. 

*  Hie  complains,  fays  Monficur  Fleury^  to  the 
^  two  Emperors^  Marcus  AureliuSy  ^nd  Lucius  Ve- 
^'  ruSy  that  the  Chiiilians  are  the  only  People  whom? 

*  they  per fecute^  on  Account  of  their  Name,  whilft 
^  all  others  aire  permitted  to  live  according  to  their< 
'^  Laws  2Lnd  Religion/  '  Our  Perfecutofs,  faith  he, 
*'  are  not  contented  with  depriving  us  of  our  Goods 

*  and  Honour,  and  whatever  elfe  the  Generality  of 
*"  Mankind  look  upon  as  valuable,  for  we  defpifc 
*'it  all— But  they  attack  our  Perfons  and  our  Lives  i 
"^  — It  depends  upon  you,  moft  great  and  wife  Prin^ 
^cesy  t©  defend  us  by  the  Laws  (h)/ 

I  maf 

f^>  VUiflturfi  EccUf,  Uijt,  f,  208-9. 


C  i63  i   _ 

i  may  add,  that  Athenagoras  is  fb  far  from  being 
againft  Defenfive  War^  in  his  Apology,  that  hevir^- 
tually  and  confequentially  juftifies  it ;  for  in  his  An- 
fwer  to  the  Calumny  of  eating  human  Flefh,  he 
faith,  '  We  are  not  contented  with  meer  Juftice^   in 

*  returning  like  for  like  ;    but  we  go  farther,    and 

*  propofe  to  ourfelves  Kindnefs  and  Patience.  Since 
'  we  hold  fthefe  Maxims,  can  we  be  call'd  Murder ers,^ 
^  without  the  greateft  Folly  ?*  And  fpeaking  to 
the  Emperors^  he  faith,    '  We  are  alike  in  every 

*  Thing,    being  obedient  to  Reafon^   without  prc- 

*  tending  to  mailer  it  (c),*  Obferve,  by  the  by, 
that  Athenagoras  was  fir  frpm  our  Author's  Opini- 
on, of  judging  it  to  be  an  Evil  in  itfelf,  to  refift, 
or  to  return  like  for  like.  For  Brevity's  fake,  I 
fliall  offer  no  more  at  prefent  upon  this  Inflancc, 
only  remember  the  Reader,  that  what  has  been  faid 
upon  the  Inftance  of  Jufiin  Martyr^  is  applicable 
here  :  And  fo  proceed  to  the 

5th  Inftance,  that  our  Author  is  pleas' d  to  adduce, 
which  is  "Tertullian^    V-  p-  45.     who  faith,  '  How 

*  ihall  he  fight,    whofe  Sword  is  taken  from  him  by 

*  Chrift  ?  Fortho*  the  Soldiers  came  to  John^  and 
^  received  a  Forn^  of  Obfervation,   if  alfo   the  Cen- 

*  turion  believ'd,    yet  Chrift,    by  difarming  Peter, 

*  difarm'd  every  Soldier  afterward.^ 

I  Anfwer,  that  T'ertullian's  Words,  immediately 
before  and  after  what  our  Author  has  cited  from 
him,  ftiew  his  Meaning,  viz.  That  he  only  op- 
pos'd  fijch  ^ars  as  involved  Perfons  in  Idolatry y 
iSc,  finful  Swearings  or  at  leaft  endangered  their 
Innocence  :  His  Words  are  thefe  ; 

*  Hence,  lately  there  arofe  a  Difpute,    whether  a 

*  Servant  of  God^  cou'd  accept  of  the  Adminiftratl^ 
I  on  of  kny  Dignity  or  Power,  in  Cafe  he  cou'd 

Y  2  *kee|i 


[   i64] 

^  keep  himfelf  untainted  from  all  Appearance   of 

*  Idolatry^  either  thro'  feme  Favour  or  Subtlety  ? 

*  We  grant,    fays   he^  that   he  may  fucceevi  to 

*  fome,  in  cafe  he  neither  Sacrifices  himfdf,  nor  en- 

*  courages  Sacrifices  by  his  Authority, or />/^c^i  them, 

*  or  appoints  any  to  take  Care  of  the  l^emples^  of 

*  procures 'their  Revenue,  or  puts  forth  Sheivs  ot  him- 

*  felf  or  the  Publick,  or  prefides  at  the  Feafis  on  fuch 

*  Occafions,    and  in  Cafe  he  pronounces  or  enjoins 

*  no  Anniverfary,  and  does  not  y^^^r. 

'  But  now,  y^jj  be,   i^  is  queried  whether  a  fairh- 

*  ful  Perfon  can  be  turn'd  to  JVar,  or  whether  War 

*  even  darkened,  or  aifo  inferior,    to  which  there  \% 

*  not  a  NecelTity  o^  Sacrifices,    br  capital  Punilh- 

*  ments,  may  be  admitted  to  Faith  \  it  doesn't  luii:, 

*  faith  he,   to  join  a  divine  and  human  Sacrament  *, 

*  the  Banner  of  Gijr//?,  and  the  Banner  of  the  D^i;//  ;j 
'  the  Camp  of  Light  and  of  Darknefs  -,    ohe  Soul 

*  cannot  be  bound  to  two,  God  and  C^Jar-  —-l^hen 
he  exprejfes  what  our  Author  has  cited,  and  after- 
wards jays,  '  But  alfo  when  the  Converfation  of  di- 

*  vine  Difcipline  is  not  only  endangcrM  by  Deeds, 
'  but  by  Words. — He  has  fallen  therefore  into  Ido- 
'  latry,    who  has  honoured  an  Idol  with  the  Name 

*  of  God. — But  I  fpeak  truly,  it  is  a  cullomary 
'  Fault,    thro'  the  Ignorance  offome,    who  are  ig- 

*  norant  that  they  muft  /wear  by  Hercules  :  Moreo- 

*  ver,  what  is  folemn  Swearing  againft  a  Thing,  by 

*  thofe  you  have  excepted  againft,    but  a  betraying 

*  of  Faith  with  Idolatry  ?    Who  doesn't    honour' 

*  thofe  by  whom  he  (wears  (d)  P} 

*  Upor^ 

fii)  '  Hinc  proxime  difputatio  oborta  eft,  an  feryus  Dei  ali- 
•*  cujus  dignitatis   ut  poteftatis  adminiftratio;iem  capiat  ?    fi  ab 

*  omni  fpecie  idololatrue  intaftum  fe,   aut  gratia  aliqua,  ut  aftur 

*  tia  etiam  preftari  poffit. 

*  Cedamus  itaque  fuccedere  alicui  poffe,  r^to^^  facrificet^ntf 
^  que  facrificiis  audloritatcm  fuam  i^ccomraodet,    non  hoAas  lo- 

"  -'-  ^  ^     -  -  '         ■     ■    icet^ 


[  i65  J 

Upon  the  aforefaid  Words  ofTertuIliany  I  wou*d 
pbferve  briefly  thefe  few  Things  •,  namely, 

1 .  That  he  puts  military  and  civil  Offices  upor^ 
^  Par,  ,  and  informs  us  that  they  were  both  quefli- 
on'd  at  that  Time  ;  I  mean  the  Lawfulnefs  of 
both  ;  and  no  Wonder,  feeing  finful  Terms  were 
propos'd,  fuch  SiS /wearing  by  Hercules y  or  by  the 
Emperor" s  Genius,  which  Tertullian  fays  in  his  Apo- 
logy^  was,  in  Effed,  to  give  divine  Honour  to  he- 
vils  :  He  like  wife,  obferves,  in  the  Words  I  have  ci- 
ted, that  the  Oath  of  Fidelity  to  God.,  and  to  thq 
Prince,  were,  under  fuch  Circumftances,  inconfi- 
ftent  Things.     But, 

2.  He  fpeaks  not  a  Word  of  the  Unlawfulnefs  of 
Defenjive  War^  in  its  own  Nature.  And  there- 
fore, 

3.  The  Word«  cited  by  our  Author^  muft  be 
^aken  in  a  reftrained  Senfe,  as  fignifying  Chrift's 
prohibiting  our  Ufe  of  the  Sword^  at  fuch  Times 
when  it  involves  us  in  Idolatry ^  or  endangers  our. 
Innocence. 

The, 

\  cet,   non  curas  templorum  deleget,  ncin  vedligalia  eorum  pro- 

*  curet,  non  fpeftacula  edat  de  fuo  ut  de  publico,   ut  edendis 

*  prefit,  nihil  folenne  pronunciet  vel  edicat,  ntjuret  quidem.— 

*  At  nunc  de   illo  queritur,    an  fidelis  ad  militiam  converti 

*  poflit,    et  an  militia  ad  fidem  admitij,    etiam  caligata  vel  infe- 

*  rior  quoquc,  cui  non  fit  neceflitas  immolationum  vel  capitali- 
'  um  judiciorum  ;  non  convenit  facramento  divino  et  humano, 
^  Jigno  Chrijii  ^xfigno  diaholt^  callris  lucis  et  caftris  tenebrarum  : 

*  non  poteft  una  anima  duobus  deberi,   Deo  et  Caefari. 

*  Sed  enim  cum  cbnverfatio  divinae  difciplinae  non  fadis  tan- 
«  turn,   fed  verbis  periclitetur  j— cecidit  igitur  in  idololatriam^ 

*  qui  idolum  nomine  Dei  honoraverit. 

*  Ceterum  confuetudinis  vitium  eft,   me  Hercule  dicere,  acci- 

*  dente  ignorantia  quorunddm,   qui  ignorant  jurisjurandum  per 

*  Herculem,   porro  quid  crit  dejeratio,  per  eos  quos  ejerafti, 

*  quam  prevaricatio  fidei  cum  idololatria  :  quis  enim  per  quos 
«  dejerat  non  honorat.'  fgrtull,  ds  Idololat,  p.  u6^  u;.  Edih 
Z,  Pari/,  Notts  Rigaliiu 


[  i66  3 

The  Senfc  our  Author  puts  upon  ^ertullian*% 
Words,  concludes  as  much  againft  civil  as  military 
Offices,  ;  for  'Tertullian  fpeaks  of  both  in  the  fame 
Series  of  Difcourfe,  and  (hews  that  /wearing  by  the 
Heathen  Gods^  and  all  Approaches  towards  Idola- 
try^ were  equally  unlawful  in  both  :  Befides  it  con- 
tradids  what  I  have  before  cited  from  his  Apology^ 
where  he  prays  for  the  Succefs  of  the  Emperor*  s 
iTroops^  and  declares  in  the  Name  of  the  Chriftians^ 
as  their  Apologift,  that  they  bore  Arms  ;  nor  does  it 
agree  with  the  general  Scope  of  the  Book  upon  Ido- 
latry^ out  of  which  it  is  taken  •,  or  with  the  PafTa- 
ges  that  immediately  go  before,  and  follow  after  \ 
all  which  plainly  direct  to  a  limited  Senfe. 

The  next  Paffage  from  'Tertullian^  that  our  Aut 
thor  has  advanced,  is  from  his  Book  againft  the 
Soldier* s  Crown  (the  Occafion  of  which  has  been 
before-mentioned)    the  Words  are  thefe  ;    '  Can  z 

•  Soldier's  Employment  be  lawful,  when  Chrift  has 

•  pronounced.  That  he  that  ufes  the  Sword,  fhall 
^  perifh  by  the  Sword  ?  Can  one  who  profejfes  the 

•  peaceable  Do^rine  of  the  Gofpel  be  a  Wctrrior  .?' 
The  Original  Words,  truly  tranflated,  are.  Shall  a 
Son  of  Peace,  be  engaged  in  Battle  ?  Et  prelio  ope- 
fahitur  filius  pacis. 

I  Anfwer  that  what  goes  before,  and  follows  af- 
ter the  Words  our  Author  has  cited,  plainly  Ihew, 
that  they  are  to  be  taken  in  a  reflrained  Senfe  ;  and 
that  Tertullian  was  not  againft  Befenjhe  War^  un- 
der a  proper  Authority^  when  it  cou'd  be  carried  on 
without  incurring  the  Gyilt  qf  Idolatry  :  For  thi]f 
he  fpeaks  -, 

*  Nothing  indeed  is  more  unclean  than   Idols^ 

•  and  fo  the  Crown  is  made  a  Thing  facrificed  to  Ir 

•  dols^  for  truly  by  this  Rite,  Habit  and  Ornament, 
I  the  founders  thereof  did  facriiice  to   an  Idol ; 

1  iiiprcT 


C  167 1 

*  moreover  the  Apodle  cries  aloud,    Fly  Idolatry  in 

*  every  Inftance  of  it, 

'  But  that  I  may  enter  upon  the  Cafe  of  the  w/- 

*  litary  Crown^    I  think  it  proper  firft  to  fearch  di- 

*  ligently  whether  Warfare  is  wholly  fidtable  to  Chrif- 

*  tians  ?  In  Anfwer  to  which  he  fays ^  '  Do  we  be- 

*  lieve  that  it  is  lawful  to  put  a  human  upon  a  di- 

*  vine  Sacrament^  and  to  anfwer  or  agree  with  ano- 

*  ther  Lord  after  Chrifl^  and  to  except  againil  Fa- 
*'  ther  and  Mother,    and  every  Neighbour,    which 

*  the    Law    commands    us    to    honour   and   love 

*  after  God ^Then  he  ufes  thsfe  Words  which  our 

*  Author  has  cited  \  after  which  he  farth,.  *  Now  he 
^  muft  keep  Gentry  for  others  more  than  for  Chrifi^ 

*  even  on  the  Lord's  Day,    and   watch  before  the 

*  Temples^  which  he  has  renounced,  and  fup  where 

*  the  Apoftle  has  forbid,  and  defend  thofe  Demons  iri 

*  the  Night,  which  he  has  exorcis'd  in  the  Day— and 

*  ^«r»' according  to  the  Difcipline  of  the  Camp,  what 

*  it  is  not  lav^ul  for  a  Chriftian  to  burn  (I  fuppofe 

*  he  means  Incenfe  to  Idols)    and  how  many  other 

*  Faults  are  there  in  the  Bufinei^  of  Camps,   which 

*  are  ta  be  caird  Sins.  — Certainly  if  any  believe  aftef 
^  they  have  engaged  in  War^  their  Cafe  is  difFerentjf 
'  as  of  thofe  that  John  admitted  to  Baptifm^  and  the 

*  faithful  Centurion^    whom  Chrift  approved    of  i 

*  Having  undertaken  and  fign'd,  nor  fhould  they  de- 

*  fert  immediately,  as  many  do  ;    nor  eavil  every 

*  Way,  leaft  any  Thing  be  committed  againft  God^ 

*  which  are  not  permitted  by  War  itfelf ;  but  laftly,^ 

*  they  mull  fufFer  for  God^  which  even  the  Faith  of 
'  *  the  Pagans  equally  appoints  -,  nor  indeed  docs  the 

*  Warfare  promife  the  Impunity  of  Offences,  or  the 

*  Immunity  of  Martyrs  •,    a  Chriflian  is  ever  the 

*  fame. — For  tho*   one  be  preft  by  the  Neceffity  of 

*  Torments  or  Punifhments,  ^ofacrifice^  ordiredly 

*  10^  deny  »  nevertheleft  the  Difcipline  of  the  Church 

'  wiU 


i  i68  ] 

*  will  not  connive  at  him,  on  Occafion  of  that  Ne- 

*  ceffity  ;     moreover,    concerning  that  firfl  Kind  of 

*  Queflion  of  unlawful  War^  I  fhali  not  add  fnore, 

*  that  the  Second  may  be  difpatched  ;    lead  if  I 

*  fhould  with  all  my  Force  rejed  War,  I  fhould  id 

*  vain  challenge  to   a  Bifpute  about   the  Soldier^s 

*  Crown  \  therefore,  finally  judge ^  that  War  is  law- 
^  ful  even  to  the  Cafe  of  the  CrDwn,  (e),' 

Here  I  would  beg  leave  to  obferve,    that  the  a- 

aforefaid 

(e)  *  Nil  autem  immundius  idolis,  ita  ct  corona  idolothetum  ef- 
^  fcitur,  hoc  enim  ritu  et  habitu,  et  apparata  idplo  immolatur 

*  auftoribus   fuis  :    propterea  apoliolus  inclamat :    fugite  idolo- 
^  latriam  omnem  utique  et  totam. 

*  Eteriim,   ut  ipfam  caufam  coronse  milltaris  aggrediar,    putd 

*  prius  conquirendum,   an  in  totum  chriftianis  militia  conveni- 

*  at.— Credimufne  humanum  facramentum  divino  fuperduci  li- 

*  cere,    et  in  alium  Dominum  refpondere  poft  CiiriRuni  i'    Et  e- 
^  jerare  patrem  et  matrem,   et  omnem  pi  oxisium,  quos  et  lex 

*  honorari,    et  poft  Deum  diligi  precipit,   licebit  in  gladio  con- 
«  verfari,  &c.— Jam  ftationes,   aut  aliis  magis  faciet  quam  Chri- 

*  fto  ?    aut  ct  dominico  die,   et  excufabit  pro  templis  quibus  re- 
«  nunciavit  ?    et  quos  interdiu  exorcifmis  fugavit,    noftibus  de-. 

«  fenfabit,— et  cremabitur  ex  difciplina  caftrienfi  Cliriftianus,  cui ' 

*  cremare  non  licuit  ;- -quanta  alia  in  deliclis  circumfpici  pof- 

*  funt  caftrienlium  munium  tranfgreffione  interpretanda  ?— -plane 

*  fi   quos   militia  preventos  fides  pofterior  invenit,   alia  conditio 

*  eft,  ut  eorum  quos  Johannes  admittebat  ad  lavacrum,  ut  cen- 

*  turionem  fideiiiTimorum,   quern  Ghriilus  probat,  dum  tamen 

*  fufcepta  fide   atque  fignata,    ut  deferendum'    ftatim  fit,    ut  i. 

*  multis   aftum  :   ut  omnibus  modis  cavillandum,    ne  quid  ad- 

*  verfus  Deum  committatur,  quae  nee  ex  militia  permittuntur  ;' 

*  at  noviflime  perpetiendum  pro  Deo,  quod  eque  fides  pagana 
^  condixit,    nee   enim  delidtorum  impunit.tem,   aut   martyrio- 

*  rum  immunitatem  militia  promittet,    nufquam  ^hriftianus  aliud 

*  eft, — nam  et  ad  facrificandum  et  diredlo  negandum,  necefTitate^ 

*  quis  premitur  tormentorum  fiVe  penarum  :  tamen  nee  illi  ne- 
**  cefTitate  difciplina  connivet  :  de  prima  fpecie  queftionis,  etiam 
'  militiae  ipiius  illicite   plura  non  faciam,   ut  fecunda  reddatur, 

*  ne  fi  omne  ope  expulero  militiam,   fruftra  jam  de  corona  mili- 

*  tari  provocarim  ;  puto  denique  iicere  militiam^  ufque  ad  caufam 

*  cor  once, ^     Tertull.  de  Cor  on  *  /.  127,-   rsB. 


1 169  J 

•aferefaid  Words  of  Terlullmn,  expreOy  prove  thefe 
Things  following  -,  namvly, 

1.  Tkit  the  Kealbn  why  he  oppos'd  the  Soldi- 
er's Crown^  was  becaiife  he  reckon'd  it  idolatrous. 

2.  That  the  Kind  oi  JVtir  which  he  oppos'd,  Vv'as 
fuch  as  involv'd  Pcrions  in  finful  Oaths  (which  he 
calls  Sacraments)  and  other  criminal  Compliaixes. 

3.  That  he  w^as  io  far  f  om  being  againfl  a  law- 
ful PVar^  that  he  finds  Fault  with  Ferfons  fuddenly 
defer  ting  of  it,  and  caviUing  agaiiifb  it  :  And  juftly 
obf^rves.  That  if  he  rejecled  War  altogether,  his 
Difpute  about  the  Soldier's  Crown  would  be  in  vain. 

tie  likewife  infinuates^  that  th:^  Dtfcipline  of  the 
Churchy  inflidlcd  no  Cenfure  upon  fuch  as  behaved 
inofFenfively  under  that  Chara^er  ;  who  neither  fa- 
crtjiced  nor  denf  d  their  Redeemer  •,  and  in  a  Word, 
he  pofitively  declares,  l^hat  War  is  lawful  even  to 
the  Cafe  of  the  Soldier'' s  Crown  -,  which  he  had  be- 
fore fignified  to  be  idolatrous  •,  i.  e.  in  other  Words, 
That  It  is  lawful  for  Chrifitans  to  carry  on  War^  if 
idolatrous  'Terms  be  not  impos'd  ;  now  what  can  be 
plainer  than  this  ?  Well,  fhall  we  believe  our  Au- 
't.hor  or  Tertullian  himfelf  ?  Let  the  Reader  Judge. 
But  I  haften  to  the 

6th  Inftance  that  Mr.  S.  brings,  which  is  Clemens 
Alexandrinus^    V.  ^.49.    who  faith,     '  Neither  are 

*  the  Faces  of  Idols  to  be  painted,  which  m  much  as 
'  to  regard,    is  forbidden  •,  neither  Sworn  nor  Bow 

*  to  them  that  follow  Peace.' 

I  Anfwer,  that  I  have  before  proved  Clemens 
Alex andr inns  to  be  for  War^  to  which  I  refer  the 
Reader  ;  and  therefore  think  it  needleis  to  add  here, 
unlcfs  it  be  jufl  this.  That  the  Words  our  Author 
has  cited,  are  fo  general  and  indefinite,  that  they 
prove  nothing,  unlefs  it  be  this  from  their  Conne6li- 
*on:,  that  the  primitive  Chrifbians  were  againit  paint- 


ing 


[  170  ] 

ing  SivDrds  or  Bozus^  which  I  think  is  befide  the 
Queftion  in  debate. 

In  the  35th  Cancn  of  the  Council  of  Elvira  in: 
Spain,  A.  D.  o^oo,  all  Painting  in  Churches  wasr 
prohibiterl,  left  that  which  was  paint!ed  on  JValls^- 
fhould  be  worfhipped'  •,  to  th's  probably  the  Words 
af  Clemens  Alexandrinus  relate  ;  who,  as  Mr. 
Smith  informs  us,  fiourifh'd  at  this  Time.  Flev- 
r/s  Ecclel.  Hift.  Book  9.  ^.  173. 

As  to  what  our  Author  cites  (from  Bare.  Apol. ) 
of  Tertullian  againft  Alar  don.    Viz.    'That  Chrifi 

*  teacheth  a  new  Patience,    even  forbidding  the  re- 

*  venging  an  Injury,  which  was  permitted  by  the 

*  Creator  ;  and  Lib.  de  patien.  Thar  the  Law  finds 
'more  than  it  loft,,  by  C/^r//^' s  faying,  Love  your 
^Enemies.   V.  p.  44.' 

I  Anfwei^  that  the  Defign  of  the  aforefaid  Book., 
is  to  vindicate  tlie  Law  againft  the  Obje(^ions  of 
Marcion.  Accordingly  'Tertullian  fays  in  it,  *  That 
^  Jujtice  is  neceffary  tx)  {upprds  Evil— li  Injujiice 
5  be  m/,  y^^^^/V^  muft  neceftarily  be  ^^(?i,   and  con- 

*  fequently  all  the  EfFeds  of  it,  as  Severity,    Anger 

*  and  Jealoufy — The  Juftice  of  God  is  prior  to  that- 
•^  Severity  which  Sin  occafioned  -,  Punifhment  is  an 
*'Evil   in  refped  of  him  that  fuffers,    infomuch  as^- 

*  it  torments  him  ;  but  good,  inafmuch  as  he  is 
'^  thereby  correded  ;    and  good    abfolut^ly,     in  re- 

*  fpedto  him  who  juftly  appoints  it.  Lib.  3.  C.  2, 
'12,   13,   14,    16,   26.     He  obferves  that  the  Prd?- 

*  'phets  taught  thcfe  Maxims,    Take  away  all  Malice ' 
^  from  your  Heart,    learn  to  do  well. — He  likewife 
^'  afTerts,    that  the  Law  taught  Charity  and  pardori*- 
^  ing  of  Injuries.   Lib.  3.   C.  19.  Lib.  4.    C.  16. 

From  what  has  been  faid,  it  is  evident,  that  Ter- 
fullian  can  confiftently  mean  no  more,  by  the  afore- 
faid Pafiages,  than  this,  That  the  Gofpel  forbids 
private   Revenge y    and   recommends  F alienee  and 

Lavs 


{  17'  I 

J^ove  by  new  Arguments,    all  which  are  exceeding 
..agreeable  to  'Defevfive  PFtir.     The 

7th  Inflance  our  Author  brings,  is  of  the  Emperor 
M.  Aiirdius  Antoninus y^^V.  p,  49.  who  fays,  '  I 
'  pray'd  to  my  Cotmtrmtjads^  but  when  I  was  ne- 
•'  gleded  by  them,  anaobfervcd  myfelfprelTed  by 
"*  the  Enemy,  confidering  the  Fewncfs  of  my  For- 
^  ces,— -I  entreated  thofe  that  are  called  Qhrijlians^ 
'  and  I  forced  them  with  Threats,  therefore  they 
^  betook  themfclves  neither  to  the  Ufe  of  Darts, 
'  nor  Trunipets,  for  they  ufe  not  fo  to  do,  for  the 
*  Caufe  and  Name  of  their  God^  v^hich  they  bear  iii 
^  their  Confciences.' 

Anf.  If  I  am  not  miilaken,  our  Author  has  beea 
fo  kind  as  to  fuiTiifh  us  with  an  honourable  'Teftimo- 
ny  for  Befenfive  V/ar  \  the  Subftance  of  his  Citation 
feems  to  be  this.  That  there  was  a  great  Number  of 
Chriilian  Soldiers  in  the  Emperor  Antoninus^ s  Army^ 
who  were  fo  faithful  to  the  true  God,  that  when 
.the  Emperor  went  about  that  idolatrous  wicked 
Work  of  praying  to  his  falfe  Gods^  neglected  or  IdiX. 
him,  and  that  very  juilly,  and  when  he  wou'd  force 
them  to  the  fame  evil  Pradice,  they  nobly  laid 
down  their  Arms  (as  many  did  for  the  fame  Reafora 
in  thofe  primitive  Times)  from  a  Regard  they  had 
to  the  Name  and  Caufe  of  their  God  -,  a  noble  Ex- 
ample indeed,  well  worthy  of  our  Imitation  :  What 
I  have  before  mentioned  from  Auftin^  concerning 
the  ufual  Practice  of  the  primitive  Chriftian  Soldiers^ 
gives  farther  Light  and  Force  to  what  has  been  now 
obferved.     The 

8  th  Inflance  ouf  Author  is  pleas' d  to  advance,  is 
the  Words  of  Martin  to  Julian^  as  related  by  Sul- 
pitius  Sever  us,  which  he  fays  are  very  full  and  pofi- 
tive  ;  '  I  am  a  Soldier  of  Chrijiy  therefore  I  cannot 


[   172  ] 

Anf.  Our  Author  hasn't  told  us  in  this,  and 
fome  other  Inftances,  where  to  find  the  Words  he 
cites,  which  puts  no  httle  Diinculty  upon  the  Re- 
Ipondent.  jgL 

However  I  hope  Mr.  H^vill  excufe  me,  in  fig- 
nifying,  that  I  cannot  be  of  his  Opinion  about  this 
Inftance,  which  he  thinks  is  fbll  and  poiitive  ;  to  my 
Apprehenfion,  it  proves  nothing  at  all  to  his  Pur- 
pofe,  if"  thefe  Things  following  be  confidered,  which 
are  mentioned  by  Sulpilius  Sever  us  ;  namely, 

1 .  That  he  bore  Arms  in  his  Y  outh,  both  under 
Conftantine  and  Julius  CeJar—thrtQ  Years  betore  his 
Baptifm— aj-id  almoft  two  Years  after  it. 

2.  That  the  Reafon  why  he  quitted  the  military 
Biifinefs^  was  not  that  he  judged  it  finful  in  itfeif,  of 
which  there  is  not  a  Word  in  his  whole  Life  -,  but 
becaufe  from  his  Infancy  he  rather  '  breatlied  after  a 

*  divine   Service ;— when   he  was  twelve  Years  old, 

*  he  defired  a  dclart  or  foUtary  Life,  and  had  made 

*  a  •  Vow  to  this  Purpofe  ;    and  hence  he  undertook 

*  the   Life   of  a  Soldier  at  firft  unwillingly,— and  fo. 

*  embraced  the  firil   Opportunity  that  prefented  of 

*  quitting  it  •,    which  was  this,  while  the  Barbarians 

*  invaded  France, 

'  Julius  Cefar  havi'g  gathered  together  his  Army 
'  near  a  City  in  Germany,,  began  to  give  a  Donative 
'  to  his  Soldiers  according  to  Cuflom,  for  which  End 
'  they  were  all   fummoned  till  it  came  to.  Martin''^ 

*  Turn  ;    w^ho,    judging  it  a  proper  Seafen  in  which 

*  he  might  afic  a  Difmijfion,,  nor  did  he  think  it  right 
'  for  him  to  receive  the  Donative,^  feeing  he  did  not 

*  purpofe  to  continue  in  the  military  Service  \  he  faid 

*  to  the  Emperor,^  Hitherto  1  have  warred  for  you, 

*  fuifer  me  now  to  war  for  God  \    let  him  that  is  to 

*  continue  in  the    War  receive  your  Gift  \    I  am  a 

*  Soldier  of  Chrift,    it  is  not  permitted  me  to  fight. 
'  FrOm  hence  having  left  the  Warfare,   he  went  to. 

^  Hilary 


[   173  ] 
*■  Hilary^  the  Bifiop  of  the  Cily  :    So  that  Martinis 

*  Meaning,  in  the  Words  aforefaid,  is  no  more  than 

*  this,    that  liis  continuing  in  the  martial  Bufinefs, 

*  was  inconfiftent  with  his  Purpofe  and  Vow  to  de- 

*  vote  himfelf  to   the  folitary  Life  of  a  Alcnk  {f)\ 
but  in  the  aforelaid  Words  he  approves  of  others 
continuing  in  the  War. 

The  ninth  Inft^nce  produced  is  Origen  againft 
Celfus^  V.  p.  50,  51,  the  Subdance  of  which  is^ 
*•  That  they  aflifled  the  Emperor  in  his  jufl  Engage- 
'  merits,    by  their  Fiety  and  Prayers^  more  than  o- 

*  thers   by  Fighting  ;     but  that  they  could  not  bear 
'  Arms  under  him,   tho'  he  compelled  them  to  it.' 

I  anfwer,  that  Origen  does  not  introduce  the  Dif. 
courfe  of  Celjus  upon  this  Head,  by  way  of  Objec- 
tion againft  the  Chriftians  of  that  D^y,  but  by  way 
of  Entreaty  to  them  •,  '  Finally  (faith  he)  Cel]us 
'  entreats  us  to  help  the  Emperor  with  all  cur 
'  Strength,  and  to  carry  on  juft  and  pious  IVars  un- 
'  der  his  Divination  or  Condu5i  (g). 

Farther, 

ff)  *  Ipfe  armatam  milltiam  in  adolefcentia  fecutus,  fub  regs 
^Confiantino,    deinde    fub     Julimio    Cd'fare    militu'vit.      Non 

*  tamen  fponte  :   quia  a  primis  fere  annis  divina  potius  fervitute 

*  fpiravit.     Cum   effet    annorum  duodecim  eremum  concupivit  : 

*  feciffetque    njotis  fatis,    nee   tamen  ftatim  viiliti^  renuntiavit. 

<  Interea  irruentibus  intra  Gallias  barbaris,  'Julianus  Cefar^  co- 

*  afto  in  unum  exercitu,  apud  Vangionum  civitatem,  donativcm 

*  cepit  erogdre  militibas  :    ut  efl  conluetudinis,  fmguli  citaban- 

<  tur,  donee  ad  Martinum  ventum  eft  ;     turn  vero  opportunum 
^  tempus  exiftimans,  quo  peteret  miffionem  (neque  enim  inte- 

*  grum  fibi  fore  arbitrabatur,  fi  donati^um  non  militaturus  acci- 
f  peret)  hadlenus  inquit  ad  C^efaremy    nn,ita<vi  tibi  :     patere  ut 

*  nunc   militem    Deo  :     donativum  tuum   militaturus  accipiat  ; 

<  ChrilH  ego  miles  fum       Pugnare  mihi  non  licet  ;  exinde  reli- 

*  da  militia,    fandum  Hilarium  epifcopum  civitatis  expetivit  j 

*  ut  non  tsimcn pr^pojitum  monachi  deUycret.''   Vid  Sulpicii  Se've^ 
riOper.  p.  297-8,    302-3-4,  and  314,  Edit.  Lipf. 

(g)  *  Poftremo  hortatur  nos  Celfus,  ut  opem  feramus  impc- 

*  ratori  totis  viribus,  utgeramus  ejus  aufpiciis,  jufla  piaque  bel- 


I  '74  ] 

Farther,  another  PalTage  in  this  Speech  of  Qrir 
gen's^  is  not  tranflated  in  our  Author's  Citation  with 
its  full  Forpe  and  Energy :  The  Words  are  thefe  : 

*  We  wreftle  in  Prayer  with  God  for  the  lawful  Em^ 
f  peror^  and  for  the  Soldier  that  carries  on  a  pious  and 
*jufl  War  (h).''  Obferve,  Reader^  here  are  two 
Arguments  of  Origen's  Opinion  in  favour  of  defen- 
five  War,  viz.  ift,  He  acknowledges  it  to  be  pious 
and  jufl :  And  2d,  Prayf  heartily  for  the  Succefs  of 
Soldiers  engaged  in  it.  This  is  wholefome  Do(ftrine 
indeed.  The  Chriflians  of  that  Day  were  fo  far  from 
reckoning  defenfive  F/ar  to  be  ^n  Evil  in  itfelf,  as 
FRUch  greater  than  private  Injury^  as  a  Camel  is  to  a 
Gnat^  that  they  efteemed  it  to  be  pious  andjujl. 

The  Reafon  why  fome  declined  thefe  Offices,  On- 
gen  exprelTes  ia  the  following  Manner  :  '  Nor  do  the 
'  Chriftians  this,  fays  he,  becaufe  xh^y  fled  away  from 
'  the  publick  Offices  of  Life,  but  becaufe  they  keep 
^  themfelves  for  more  Divine  and  more  neceffiary  Offi- 
'  ces  of  the  Churchy  in  order  to  promote  the  Salva- 
i  tion  of  Men  (i).*  Obferve,  Reader,  that  Qrigen 
here  acknowledges  alfo  the  Divine  Original,  and  Ne- 
ceffity  of  warlike  Offices ;  for  of  thefe  he  had  been 
fpeaking  before  :  '  But  if  Celfiis  enjoyns  us  to  exe- 
f  cute  for  our  Country  the  Office  o^  military  Lieute- 
f  nancies,  \tt  him  know  that  we  will  do  it  alfo,   but 

*  not  in  the  Sight  of  Men^  for  the  Sake  of  vain  glo- 
^ryW.' 

And 

(h)  '  Decertantium  autem  fufis  ad  Deum  precibus,   pro  le- 

*  gitimo  imperatore  ;  et  pium  juftumque  bellurifi  gerente  milite.* 

(i)  *  Nee  hoc  faciunt  Chriftiani,  quod  ifta  publica  vitae  mu- 

*  nia  refugiant  ;  fed  quod  fe  fervent  di'vinlorihus  et  magis  necef- 

*  Jariis  muniis  ecclefi^,  ad  falutem  hominum.* 

(k)  *  Quod  fi  Celfus  jubet  nos  etiam  prafeBurb  militaribus 

*  fungi  pro  patria  :  fciat  nos  quoque  facere,  fed  non  in  confpe- 
«  du  hominum  ad  captandum  inanem  gloriam.*     For  the  afore- 

*  faid  Paflages,  Fid.  Origin,  cgntra  Ctl/.  Uh  8.  /,  427.  M^St, 


t  ^75  1 

And  in  another  Part  of  the  fame  'f  reatife  ag^ihfl 
Celfus^  he  faith,  '  By  confidering  the  Bees^  they  may 

*  learn  to  obey  Magiftrates^  and  to  dilpenfe  among 

*  their  Fellow-citizens  fuch  Labours  and  Offices  aS 

*  tend  to  conferve  the  publick  Safety  •,  perhaps,  alfo,- 

*  their  PFars  teach  us  to  carry  on  IVar  jujlly^  if  the 

*  Cafe  fo  requires  (I).* 

And  in  another  Part  of  the  fame  Treatife  againfl 
Cdju'^  he  fays,  '  That  the  Do6lrine  of  Chriftianity 

*  was  fo  far  from  Sedition^  that  the  Lawgiver  of  the 

*  Chriilians  has  prohibited  them  from  committing 
'  any  Sort  of  Murder^— twtn  againft  the  moil  wic- 

*  ked  of  Mankind.     He  wou'd  have  them  fufFer 

*  Death  like  Sheep,  rather  than  defend  themfelves 

*  againft  their  Perfecutors  (m).     Political  Latvs  were 

*  necefiary  for  the  Jews  while  they  compofed  a  Body 

*  politick,  which  they  were  obliged  to  defend  againft 

*  Strangers  from  without,  and  punifh  the  Crimes 
^  that  were  committed  with'm  themfeiVes  -,  but  the 

*  Chriftians  living  under  the  Roman  Empire  had  no 

*  Occafion  for  particular  Laws  in  regard  to  their 
v^  temporal  Affairs  (n),^  ti^re  Origen  exprefly  ac- 
knovv^ledges  the  Neceflify  of  PFar,  by  States  or 
Bodies  politick,  for  the  Defence  of  Civil  Govern- 
ment,  which  is  the  labouring.  Point  -,  and  excufes 
the  Backwardnefs  of  fome  Chriftians  from  engaging 
in  it,  partly  becaufe  they  were  no  State,  and  there- 
fore had  no  Laws  of  their  own  to  defend,  and  partly 
becaufe  they  were  perfectited  hf  thofe  in  the  Govern- 
rhent. 

And 

r 

(I)  *  Apes  auteih  coiriiderandoi,  difcant  parere  magiftratibas, 

*  et  ad  publicam  incolumitatem  confervendam,  difpenfare  inter 

*  cives  funftiones  et  operas  :  fortaflis  etiam  earum  bella  decent 
*'nos  jufte  helium  gerere,  fi  res  ita  poftulet.  Pros  to  dicaious,  kai 
^tetagmenous  polemousj  eipote  deoi  ginejihi,  en  anthropoii,'*  Origea 
cont.  Ceifum,  Lib.  4.  p,  227,   Edit,  Canub. 

(m)  Lib.  'I,,  p.  1 15. 
(n)  Lib.  J.  p,  349,         . 


[   '76  1 

And  elfewhere  he  faith,   '  That  they  carefully  pre- 

*  ferv'd  .the  Bands  of  Civil  Society^  which  is  Juftice\ 

*  and  they  pra6tisM  Goodnefs  and  Humility  {o),^ 
But  I  haflen  to  the 

1 0th  Inftance,  namely,  of  Marcellus^  the  Cen- 
turion, V.  p.  51.  *  who  (as  /^«/;?^r/ informs  us)  went 
'  and  laid  down  his  Arms  before  the  Enfign  of  the 

*  Legion^  and  having  thrown  away  his  military  Belt^ 
'  declared,  before   all  the   Soldiers^    that  he  was  a 

*  Chriftian  •,    for  which  he  was  put  to  Death. 

I  would  beg  Leave  to  anfwer  this  Objecfion  in 
the  Words  of  Monfieur  Fleury^  who  fays  as  fol- 
lows ; 

'  It  was  in  the  Year  298,    under  the  Confulfhip 

*  of  Fauftus  and  Gallus^    that  the  Chriftian  Soldiers 

*  began  to  be  perfecuted  by  Veturius^    Commander 

*  of  the  Militia.     We  may  alfo  fix  the  Date  of  for- 

*  ty  Chriftian  Soldiers^  at  the  fame  Period  of  Time ; 

*  who  fuffered  great  torments  at  Lauriac  in  Norica., 
'  a  City  that  is  now  ruined,  feated  on  the  River  £;/j, 

*  near  the  Place  where  it  runs  into  the   Danube  : 

*  They  were  joined  by  Florian  their  Fellow- 6"^?/^/"^^^ 

*  whom  the  Prefect  or  Lieutenant  Aquilinus  com- 

*  manded  to  be  beaten  with  Clubs^  and  afterwards  t© 

*  be  thrown  into  the  River  Ens. 

'  At  'Tingi^  or  T anger ^  in  Mauritania^  near  the 

*  Streights,  while  every  one  was  employed  in  feafting 

*  and   Sacrifices,  it  being  the  Emperor's  Birth-day, 

*  Marcellus  a  Centurion.,  in  the  Legion  of  "Trajan^ 

*  looking  upon  thofe  Feafts  as  proDhane^  took  oft 

'  his 

(0)  Lib.  4.  p.  147.  But  the'  Orlgen  feems  to  be  found  in 
this  Point  of  Def.  vfinje  War,  and  is  doubtlefs  to  be  commended 
upon  Ibme  Accounts,  yet  it  mult  be  confefTed,  that  being  too 
much  addided  to  Plato's  Opinion,  and  giving  a  Loofe  to  Al- 
legory  and  myftic^l  Senle,  i-ie  run  into  fonie  inconfiftent  Senti- 
XIieHts,  for  W'uch  he  was  cenfured  by  divers  of  the  Fathers  ; 
the  Confideration  of  which  (hould  deter  us  from  tampering  to^ 
Wauch  with  T^ypes  and  myjikal  Senfe,  left  we  run  wild. 


h 


/ 
*f        ,     [177  ]   . 

*  his  military  Belt  before  the  whole  Legion^  and 
'  cry'd  aloud,  I  am  the  Soldier  of  Jesus  Christ, 

*  the  eternal  King,     He  immediat^:ly   threw   down 

*  his  Vine  Branch  and  his  Arnis^  and  added,.  I  will 
'  not   fight  any  longer  under  the  Banners  ot  your 

*  Emperors^  or  ferve  your  G^Jj  off  Food  and  Stone^ 

*  that  are  deaf  and  dumb  Idols.     If  the  Condition  of 

*  a  Soldier  is  fuch,    that  he  is  obliged  to  facrijice  to 

*  Gods  and  Emperors^     I  abandon  the  Vine  Branchy 

*  and  the  Belt^  and  quit  the  Service. 

'  We  plainly  fee,     faith  Elenry.,  the   Caufe  that 

*  forc'd  the  Chriilians  to  defert.,  viz.  Their  being 
'  oblig'd  to  partake  m  their  idolatrous  IVorjhip, 
'  We  are  to  obferve  (faith  he)  that  the  Belt  where 
'  the  Sword  hung,  was  the  Characleriftick  of  a  pri- 

*  vate  Soldier,  and  the  Vine- Branch  that  of  a  Cen- 
^  turion  ;  for  they  employ' d  them  in  beating  the 
'  Soldiers.,  and  never  ftruck  them  with  any  Thing 
'  elfe.— For  this  being  fent  under  a  fbrong  Guard  to 
'  Mauritania  'Tingitana^  he  was  bro't  before  Au^ 
'  relian  Agrlcolaiis.,  and  was  accufed  by  an  OcHcer, 
*"  as  follows  ;     Anaftatius  Fortunatus^   Prefident  of 

*  the  Legion.,  fends  to  you  Marcellus  the  Centurion^ 
'  who  now  {lands  before  you  ;  I  have  here  the  Let- 
'  ter  which  he  hath  written  to  you  upon  that  Subjedt, 
'  which  I  will  read  if  you  command  it.     Agricolaus 

'  reply'd,  let  it  be  read  ;  whereupon  an  Officer  faid,  ^. 
'  This  Soldier  hath  thrown  away  his  military  Belt^ 
'  has  own'd  himfelf  a  Chnftian.^  and  has  uttered  fe- 
'  veral  blafphemous  Expreffions  againil  the  Gods^ 
'  and  C^fary  before  all  the  People,  which  is  the  Rea- 
J  fon  of  his  being  fent  to  you,  that  you  may  direil: 

*  what  (hall  be  done,  with  him.     When  the  Letter 

*  was  read,  Agricolaus  faid.  Did  you,  Marcellus.,  fpeak 
'  thefe  Words  before  the  Prefident  ?  To  whom  Mar- 

*  eellus  reply'd,  that  he  had  fpoken  them,    Jgricolius 

A  a  /  faid 


\^ 


•*fard,  Wsisycmrd:  common  Centurion  ?  Marcelkszn-     ' 
®  fwered  him,  that  he  had  been  fo.     Agricolaus  faid, 

*  What  Fi>ry  couM  infpire  you  to  tlirow  away  the 

*  tokens  of  your  Oath^  and  to  utter  fuch  Exprefli- 

*  ens  ?  MarceUus  ahfwer'd^  Thofe  who  fear  Ged 
^  are  not  infpirM  with  Pury.  Then  Agricolaus  faid, 
•^  did  you  repeat  all  thofe  Words  that  are  mentioned 
^in  the  A6ts  of  the  Prejident  ?  To  which  Marcellus 

*  anfwefed  in  the  affirmativ'e.     Agricolaus  continued^ 

*  Did  you  throw  down  your  Arms  ?  MarceUus  re- 

*  ply*d,  I  did  ;  and  that  becaufe  a  Chriftian^  who  is  a 
*'  Servant  of  Jefus  Chrifi,  cannot  fight,  for  the  Dif- 
^orders  of  this  World. — Upon  which  Agricolaus  or- 

*  dered  hkn  to  be  put  to  Death,  in  confequence  of 

*  which  he  was  beheaded  :  Thus  he  died  kyihg  down 
^  his  Life  for  the  Sake  of  Jefus  Chrift.  Cqjfianus, 
^'\he  Regtfier^  who  wrote  the  Sentence,  feeing  the  In- 

*  trepidity  of  MarceUus^  cry'd  out  aloud  that  he  was 
^  fhbck'd  with  that  Sentence^  and  immediately  threw' 
^'down  his  IVax  I'ahles^  and  the  Stile  or  Pin  witit 
'^ which  he  wrote :  All  the  Officers  were  in  great  Con- 
^'iiernation  ;  but  MarceUus  fmiled  ;  the  Judge  rofe 
*Trom  his  Seat,  in  a  great  Paflion,  and  afk'd  him,  ■*■ 
*^  why  he  had  thrown  away  the  Tables  with  fo  difdain- 

*  ful  an  Air  ?  Becaufe,  faith  CaJJianus^  you  have  pro- 
^  nounc'd  an  unjuft  Sentence  •,  upon  which  he  imme- 

*  diately  commanded  him  to  be  feiz*d,  and  caft  into 

*  Prifon,  Cajffianus  likewife  fome  Time  after  obtain*d 
^  the  Crown  of  Martyrdom  (p).     I  proceed  to  the 

nth  And  laft  Inftance  that  our  Author  advances, 
which  is  Maximilian:  This  he  is  pleas' d  to  intro- 
duce with  a  very  confident  Air,  as  if  it  was  an  im- 
|freghable  Bulwark  to  his  CaufCy  by  faying,    '  And*' 

^  farther 


f  ^79  J 
f  farther  to  prove  beyond  all  Contradidion,  that  it 
^  was  held  unlawful  for  a  Chriftian  to  bear  Arm^s 

*  and  to  fight,  not  only  in  the  Days  of  Tertulliafp 
'  and  Origen^  but  later  down,  even  to  the  Emperor 

*  DiocleJian*s  Time :   I  fliall  produce  the  Teftimony 

*  of  one  Maxifnilian^  who  fuffer'd  Death  under  that 

*  Emperor\  Reign,  for  refufing  to  bear  Arms.     He 
f  frequently  told  the  Procorjuk  Bion^t\\?x  he  muft  not 

*  fight  becaufe  he  was  a  Chriftian.'     See  V.  p.  5I9 

52>  53>  54- 

I  anfwer,  that  this  Inflan/:e,  tho'  plaufible  and  po- 
pular, hath  neyerthelef^,  in  my  Opinion,  no  Force 
at  all  in  it,  to  prove  the  Pomt  our  Author  brought 
it  for,  if  it  be  confidered, 

ift.  That  Diode/tan  being  enraged  at  the  Pre- 
fence  of  fome  Chriftians  at  their  Sacrifces^  and  hind- 
ring  their  Divination^  f  Had,  as  Fleury  obferves^, 
^  commanded  in  a  Rage,  that  not  only  they  who  were 

*  prefcnt  at  the  Sacrijices^  but  likewife  all  that  were  iq 
?  the  Palace^   fhou'd  be  compelled  to  facrifice  to  the 

*  Gods,  and  fuch  as  refus'd  fhpuld  be  fcourg'd  with 
\  Whips  ',  he  wrote  alfo  to  the  Officers  of  his  T'roops^ 

*  to  conftrain  all  the  Soldiers  under  his  Command,  to 

*  facrifice  to  the  Gods.— By  this  Means  many  volun- 

*  tarily  refign*d  their  Commands,   rather  t^han  re- 
t  nounce  their  God.     'rhiis  the  Perfecutipn  began » 

*  firft  with  thofe  that  were  in  ^he  Army^  afterwards 

*  upon  this  Anfwer  of  Maximilian^  It  is  not  allcwed 

*  me  to  beat  Arms^  becaufe  I  am  a  Cbriflian  ^  Mon- 

*  fieur  Fleury  obferyes,  Now  it  was  not  the  Profefri- 

*  on  of  Arms ^  that  the  Chriftians  particularly  rejecled, 
"^  *  but  the  Idolatry  that  was  infeparable  from  it,    ^ta^ 

*  the  Orders  Dioclejian  had  given,    as  may-^-^feen 

*  in  Q^her  publick  Ads  f^J.— -The  'J^xocmjul  having. 

'  ■•      ^'      P^  2i  %  *  '^  ^  P^efs'd' 

fq)  fleurf  5  Ecclef.  Eift.  ^.  50Q-I.     ^MS^.h.  Lib,  8,   Ca^.  4. 


[  i8o  ]    . 

'  prefs'd  MaxiMmn  feveral  Times,  fays,  Jn  the  I 
'  my  of  our  Mailers,  there  are  Chrijlian  Soldiers  w 

*  do  D-uty.  Maximilian  anfwers.  They  know  wli 
'  they  have  to  do  •,  but  as  for  my  Part,  I  am  a  Ch 
'  ftian,  and  dare  not  do  111.  What  111  do  they  d 
'  f  lys  the  Proconful,  who  ferve  in  the  Jrmy  ?  Mc 
'  imUian  fays,  You  know  what  they  do  !  ..  Here  • 
'  may  obferve,  fays  Monfieur  Fleury^  that  the  Ch 
'  flians  refused  not  military  Service  as  an  Evil  in 

*  fclf,  but  becaufe  it  was  the  Occafion  of  Sinnir 
'  under  Pagan  Emperors.'  Of  this  Kind  I  b 
mentioned  many  Inflances  in  the  preceding  Pag 
and  a  famous  one  juft  before  this. 

2.  By  our  Author's  Way  of  Reafoning  in  this  I 
fiance  of  Maximilian^  I  may  prove  with  equal  For< 
that^  the  Jews  are  againil  War  and  Fighdng,  jud 
ing  it  to  be  an  Evil  contrary  to  their  Religion  E,^ 
In  BolahelWs  Letter  to  the  Epheftans^  extant  in  J 
JephuSy  the  Jeivs  defired  to  be  -exempted  from 
military  Expeditions.  Alexahder  the  Son  of  Theodo'^ 
being  deputed  from  Hircanus^  the  High-prieft  a 
Prince  of  the  Jewijh  Nation,  declared.  That  i 
Countrymen  cou'd  not  engage  in  the  Army^  or  b( 
Arms,  on  Account  of  oblcrving  the  Rites  of  the 
Own  Law  f r). '  ^   ^ 

The  fame  Hifforian  likewdfe  informs  us,  that  f 
this  Reafon  the  7^ze;j  got  Leave  o^  Le?ituhis   to 
difcharged  (f). 

And  in  another  Plac^  he  informs  us,  that  wh> 
the  Jezvs  were  commanded  to  depart  from  the  C: 
of  Rome,  fome  lifted  themfelves  Soldiers,  orii( 
were  punillicd  for  refufmg  to  do  it,    in  Reveren* 


to 


(r)    Jvt'iQ.  Jud.   Lib.  14.    Cap.  17.   p.  448. 
(f)  Ami].  Jud.   Lih.  14,  Cap.  17.  /•.  448. 


\p 


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